Chapter 12

12.1Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, this elder Subhūti, who has been put in charge of the perfection of wisdom by the tathāgata, arhat, perfectly complete buddha, thinks he is just to teach the Great Vehicle.”

12.2The venerable Subhūti then said to the Blessed One, “Blessed Lord, I trust that I have not contradicted the perfection of wisdom while teaching the Great Vehicle.”

12.3“Subhūti, you have not done so,” replied the Blessed One. “Subhūti, you do teach the Great Vehicle in conformity with the perfection of wisdom. If you ask why, Subhūti, it is because whatever virtuous attributes there are, be they the attributes of śrāvakas, the attributes of [F.331.b] pratyekabuddhas, the attributes of bodhisattvas, or the attributes of buddhas, all of them are indeed gathered and included within the perfection of wisdom.”

12.4Subhūti then asked, “Blessed Lord, what are virtuous attributes on the side of enlightenment that are gathered and included within the perfection of wisdom‍—what are the attributes of the śrāvakas like that, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas?”

12.5The Blessed One answered, “They are the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the four truths of the noble ones, the emptiness, signlessness, and wishlessness gateways to liberation, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the six extrasensory powers; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, [F.332.a] the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, the eighteen distinct qualities of the buddhas, the reality of phenomena that does not decline, and abiding in perpetual equanimity.

12.6“Subhūti, these are held to be the virtuous attributes on the side of enlightenment that are gathered and included within the perfection of wisdom that are the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas.

12.7“Subhūti, the Great Vehicle, the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; physical forms, feelings, perceptions, formative predispositions, and consciousness; the eyes, sights, visual consciousness, visually compounded sensory contact, and feelings conditioned by visually compounded sensory contact; the ears, sounds, auditory consciousness, [F.332.b] aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact; the nose, odors, olfactory consciousness, nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact; the tongue, tastes, gustatory consciousness, lingually compounded sensory contact, and feelings conditioned by lingually compounded sensory contact; the body, tangibles, tactile consciousness, corporeally compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact; the mental faculty, mental phenomena, mental consciousness, mentally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact; ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth , and aging and death; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.333.a] the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers, the branches of enlightenment, and the noble eightfold path; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the six extrasensory powers, the eight stations of mastery, the ten stations of complete suffusion, the eight liberations, [F.333.b] and the nine serial steps of meditative absorption; suffering, the origin, the cessation, and the path ; the emptiness, signlessness, and wishlessness gateways to liberation, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas; the realm of desire, the realm of form, the realm of formlessness, virtuous phenomena, nonvirtuous phenomena, contaminated phenomena , uncontaminated phenomena , mundane phenomena, supramundane phenomena, conditioned phenomena, and unconditioned phenomena; the tathāgatas, and the Dharma and Vinaya taught by the tathāgatas; the realm of phenomena, the real nature, the very limit of reality, the realm of the inconceivable, and the realm of nirvāṇa‍—all of these are neither true nor not true, and they are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

12.8“For that reason, Subhūti, you do indeed teach the Great Vehicle [F.334.a] in conformity with the perfection of wisdom.

12.9“If you ask why, it is because ‘the Great Vehicle is not one thing and the perfection of wisdom another,’ so, the Great Vehicle and the perfection of wisdom are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of meditative concentration another,’ so, the Great Vehicle and the perfection of meditative concentration are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of perseverance another,’ so, the Great Vehicle and the perfection of perseverance are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of tolerance another,’ so, the Great Vehicle and the perfection of tolerance are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of ethical discipline another,’ so, the Great Vehicle and the perfection of ethical discipline are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of generosity another,’ so, the Great Vehicle and the perfection of generosity are without duality and cannot be divided into two.

12.10“ ‘The Great Vehicle is not one thing and the emptiness of internal phenomena another,’ so, the Great Vehicle and the emptiness of internal phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of external phenomena another,’ so, the Great Vehicle and the emptiness of external phenomena [F.334.b] are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of external and internal phenomena another,’ so, the Great Vehicle and the emptiness of external and internal phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of emptiness another,’ so, the Great Vehicle and the emptiness of emptiness are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of great extent another,’ so, the Great Vehicle and the emptiness of great extent are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of ultimate reality another,’ so, the Great Vehicle and the emptiness of ultimate reality are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of conditioned phenomena another,’ so, the Great Vehicle and the emptiness of conditioned phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of unconditioned phenomena another,’ so, the Great Vehicle and the emptiness of unconditioned phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of the unlimited another,’ so, the Great Vehicle and the emptiness of the unlimited are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of that which has neither beginning nor end another,’ so, the Great Vehicle and the emptiness of that which has neither beginning nor end are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and [F.335.a] the emptiness of nonexclusion another,’ so, the Great Vehicle and the emptiness of nonexclusion are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of inherent nature another,’ so, the Great Vehicle and the emptiness of inherent nature are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of all phenomena another,’ so, the Great Vehicle and the emptiness of all phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of intrinsic defining characteristics another,’ so, the Great Vehicle and the emptiness of intrinsic defining characteristics are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of that which cannot be apprehended another,’ so, the Great Vehicle and the emptiness of that which cannot be apprehended are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of nonentities another,’ so, the Great Vehicle and the emptiness of nonentities are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of essential nature another,’ so, the Great Vehicle and the emptiness of essential nature are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of an essential nature of nonentities another,’ so, the Great Vehicle and the emptiness of an essential nature of nonentities are without duality and cannot be divided into two.

12.11“ ‘The Great Vehicle is not one thing and [F.335.b] the applications of mindfulness another,’ so, the Great Vehicle and the applications of mindfulness are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the correct exertions another,’ so, the Great Vehicle and the correct exertions are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the supports for miraculous ability another,’ so, the Great Vehicle and the supports for miraculous ability are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the faculties another,’ so, the Great Vehicle and the faculties are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the powers another,’ so, the Great Vehicle and the powers are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the branches of enlightenment another,’ so, the Great Vehicle and the branches of enlightenment are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the noble eightfold path another,’ so, the Great Vehicle and the noble eightfold path are without duality and cannot be divided into two.

12.12“ ‘The Great Vehicle is not one thing and the truths of the noble ones another,’ so, the Great Vehicle and the truths of the noble ones are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the meditative concentrations another,’ so, the Great Vehicle and the meditative concentrations [F.336.a] are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the immeasurable attitudes another,’ so, the Great Vehicle and the immeasurable attitudes are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the formless absorptions another,’ so, the Great Vehicle and the formless absorptions are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the eight liberations another,’ so, the Great Vehicle and the eight liberations are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the nine serial steps of meditative absorption another,’ so, the Great Vehicle and the nine serial steps of meditative absorption are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness, signlessness, and wishlessness gateways to liberation another,’ so, the Great Vehicle and the emptiness, signlessness, and wishlessness gateways to liberation are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the extrasensory powers another,’ so, the Great Vehicle and the extrasensory powers are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the meditative stabilities another,’ so, the Great Vehicle and the meditative stabilities are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing [F.336.b] and the dhāraṇī gateways another,’ so, the Great Vehicle and the dhāraṇī gateways are without duality and cannot be divided into two.

12.13“ ‘The Great Vehicle is not one thing and the ten powers of the tathāgatas another,’ so, the Great Vehicle and the powers of the tathāgatas are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the four fearlessnesses another,’ so, the Great Vehicle and the fearlessnesses are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the four kinds of exact knowledge another,’ so, the Great Vehicle and the kinds of exact knowledge are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and great compassion another,’ so, the Great Vehicle and great compassion are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the eighteen distinct qualities of the buddhas another,’ so, the Great Vehicle and the distinct qualities of the buddhas are without duality and cannot be divided into two.

12.14“For that reason, Subhūti, you do teach the Great Vehicle by teaching the perfection of wisdom, and you do teach the perfection of wisdom by teaching the Great Vehicle.”

12.15Then the venerable Subhūti said to the Blessed One, “But still, Blessed Lord, bodhisattvas cannot be apprehended at the limit of the past. Bodhisattvas cannot be apprehended at the limit of the future. Bodhisattvas cannot be apprehended in the middle. One should know that bodhisattvas are beyond all limits [F.337.a] because physical forms are beyond all limits. One should know that bodhisattvas are beyond all limits because feelings are beyond all limits. One should know that bodhisattvas are beyond all limits because perceptions are beyond all limits. One should know that bodhisattvas are beyond all limits because formative predispositions are beyond all limits. One should know that bodhisattvas are beyond all limits because consciousness is beyond all limits.

12.16“It cannot even be discerned and apprehended, for instance, that ‘physical forms are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘feelings are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘perceptions are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘formative predispositions are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘consciousness is a bodhisattva.’

12.17“Blessed Lord, since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva, then to which bodhisattvas should I give teaching and instruction in the perfection of wisdom? Since I do not observe and do not apprehend an actual bodhisattva even through the entirety [of all the attributes], to which bodhisattvas should I give teaching and instruction in the perfection of wisdom?

12.18“Moreover, Blessed Lord, one says ‘a bodhisattva.’ It is a mere name, yet, Blessed Lord, just as one says ‘a self, a self,’ even though there is no coming into being for a self, similarly, Blessed Lord, [F.337.b] one says ‘a bodhisattva, a bodhisattva,’ even though there is no coming into being for a bodhisattva. So, given that phenomena are without essential nature, what physical forms that have come into being could there possibly be; what feelings that have come into being could there possibly be; what perceptions that have come into being could there possibly be; what formative predispositions that have come into being could there possibly be; and what consciousness that has come into being could there possibly be? Blessed Lord, something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness. This being the case, Blessed Lord, given that one cannot apprehend those bodhisattva great beings who are engaged in the pursuit of enlightenment as other than something that has not come into being, does something that has not come into being teach and give instructions in a perfection of wisdom that has also not come into being? If, when such teachings are given, the minds of bodhisattva great beings are not disheartened, not intimidated, and not regretful, and they are not afraid, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom.”

12.19Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, why can bodhisattvas great beings not be apprehended at the limit of the past not, not be apprehended at the limit of the future, [F.338.a] and not be apprehended in the middle? Venerable Subhūti, why should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits; that bodhisattvas are beyond all limits because feelings are beyond all limits; that bodhisattvas are beyond all limits because perceptions are beyond all limits; that bodhisattvas are beyond all limits because formative predispositions are beyond all limits; and that bodhisattvas are beyond all limits because consciousness is beyond all limits?

12.20“Venerable Subhūti, 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’?

12.21“Venerable Subhūti, why do you say, ‘Since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva great being, then to which bodhisattvas should I give teaching and instruction in the perfection of wisdom?’ Venerable Subhūti, why do you say, ‘Since I do not observe and do not apprehend even just a bodhisattva as a whole, then to which bodhisattva [F.338.b] great beings should I give teaching and instruction in what perfection of wisdom?’

12.22“Venerable Subhūti, why do you say, ‘Blessed Lord, one says “bodhisattva great being.” It is a mere name.’ Venerable Subhūti, why do you say, ‘Just as one says “a self, a self,” even though a self does not come into being, similarly, Blessed Lord, one says ‘a bodhisattva, a bodhisattva,’ even though a bodhisattva does not come into being. So, given that phenomena are in their essential nature nonentities, what physical forms that have come into being could there possibly be; what feelings that have come into being could there possibly be; what perceptions that have come into being could there possibly be; what formative predispositions that have come into being could there possibly be; and what consciousness that has come into being could there possibly be? Something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness.’

12.23“Venerable Subhūti, why do you say, ‘Does something that has not come into being teach and give instructions in a perfection of wisdom that has also not come into being?’ Venerable Subhūti, why do you say, ‘One cannot apprehend those bodhisattva great beings as other than not having come into being’? And, Venerable Subhūti, why do you say, [F.339.a] ‘If, when such teachings are given, the minds of bodhisattva great beings are not disheartened, not intimidated, and not regretful, and they are not afraid, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom’?”

12.24The venerable Śāradvatīputra having said this, the venerable Subhūti then responded, “Venerable Śāradvatīputra, it is because beings are nonexistent that bodhisattvas cannot be apprehended at the limit of the past. It is because beings are empty, beings are void, and beings are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. Venerable Śāradvatīputra, it is because beings are nonexistent that bodhisattvas cannot be apprehended at the limit of the future. It is because beings are empty, beings are void, and beings are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. Venerable Śāradvatīputra, it is because beings are nonexistent that bodhisattvas cannot be apprehended in the middle. It is because beings are empty, beings are void, and beings are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent beings, empty beings, void beings, and beings that are without inherent existence, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent beings are not one thing, empty beings another, void beings another, beings without inherent existence another, [F.339.b] 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 beings, empty beings, void beings, beings without inherent existence, 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.

12.25“Venerable Śāradvatīputra, it is because physical forms are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because physical forms are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because physical forms are void that bodhisattvas cannot be apprehended at the limit of the past, and because physical forms are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because physical forms are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because physical forms are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because physical forms are void that bodhisattvas cannot be apprehended at the limit of the future, and because physical forms are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because physical forms are nonexistent that bodhisattvas cannot be apprehended in the middle, because physical forms are emptiness that bodhisattvas cannot be apprehended in the middle, because physical forms are void that bodhisattvas cannot be apprehended in the middle, and because physical forms are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent physical forms, [F.340.a] physical forms that are emptiness, void physical forms, and physical forms 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 physical forms are not one thing, physical forms that are emptiness another, void physical forms another, physical forms 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 physical forms, physical forms that are emptiness, void physical forms, physical forms 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.

12.26“Venerable Śāradvatīputra, it is because feelings are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings are nonexistent that bodhisattvas [F.340.b] cannot be apprehended in the middle, because feelings are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings are void that bodhisattvas cannot be apprehended in the middle, and because feelings are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings, feelings that are emptiness, void feelings, and feelings 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 feelings are not one thing, feelings that are emptiness another, void feelings another, feelings 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 feelings, feelings that are emptiness, void feelings, feelings 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.

12.27“Venerable Śāradvatīputra, it is because perceptions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because perceptions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because perceptions are void that bodhisattvas cannot be apprehended at the limit of the past, and because perceptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because perceptions are nonexistent [F.341.a] that bodhisattvas cannot be apprehended at the limit of the future, because perceptions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because perceptions are void that bodhisattvas cannot be apprehended at the limit of the future, and because perceptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because perceptions are nonexistent that bodhisattvas cannot be apprehended in the middle, because perceptions are emptiness that bodhisattvas cannot be apprehended in the middle, because perceptions are void that bodhisattvas cannot be apprehended in the middle, and because perceptions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent perceptions, perceptions that are emptiness, void perceptions, and perceptions 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 perceptions are not one thing, perceptions that are emptiness another, void perceptions another, perceptions 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 perceptions, perceptions that are emptiness, void perceptions, perceptions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are [F.341.b] without duality and cannot be divided into two.

12.28“Venerable Śāradvatīputra, it is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the past, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the future, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended in the middle, because formative predispositions are emptiness that bodhisattvas cannot be apprehended in the middle, because formative predispositions are void that bodhisattvas cannot be apprehended in the middle, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent formative predispositions, formative predispositions that are emptiness, void formative predispositions, and formative predispositions 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 formative predispositions are not one thing, formative predispositions that are emptiness another, void formative predispositions another, formative predispositions 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, [F.342.a] nonexistent formative predispositions, formative predispositions that are emptiness, void formative predispositions, formative predispositions 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.

12.29“Venerable Śāradvatīputra, it is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because consciousness is void that bodhisattvas cannot be apprehended in the middle, and because consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent consciousness, [F.342.b] consciousness that is emptiness, void consciousness, and consciousness 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 consciousness is not one thing, consciousness that is emptiness another, void consciousness another, consciousness 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 consciousness, consciousness that is emptiness, void consciousness, consciousness 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.

12.30“Venerable Śāradvatīputra, it is because the eyes are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the eyes are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the eyes are void that bodhisattvas cannot be apprehended at the limit of the past, and because the eyes are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the eyes are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the eyes are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the eyes are void that bodhisattvas cannot be apprehended at the limit of the future, and because the eyes are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the eyes are nonexistent [F.343.a] that bodhisattvas cannot be apprehended in the middle, because the eyes are emptiness that bodhisattvas cannot be apprehended in the middle, because the eyes are void that bodhisattvas cannot be apprehended in the middle, and because the eyes are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent eyes, eyes that are emptiness, void eyes, and eyes 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 eyes are not one thing, eyes that are emptiness another, void eyes another, eyes 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 eyes, eyes that are emptiness, void eyes, eyes 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.

12.31“Venerable Śāradvatīputra, it is because the ears are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the ears are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the ears are void that bodhisattvas cannot be apprehended at the limit of the past, and because the ears are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the ears are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the ears are emptiness [F.343.b] that bodhisattvas cannot be apprehended at the limit of the future, because the ears are void that bodhisattvas cannot be apprehended at the limit of the future, and because the ears are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the ears are nonexistent that bodhisattvas cannot be apprehended in the middle, because the ears are emptiness that bodhisattvas cannot be apprehended in the middle, because the ears are void that bodhisattvas cannot be apprehended in the middle, and because the ears are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent ears, ears that are emptiness, void ears, and ears 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 ears are not one thing, ears that are emptiness another, void ears another, ears 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 ears, ears that are emptiness, void ears, ears 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.

12.32“Venerable Śāradvatīputra, it is because the nose is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the nose is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the nose is void that bodhisattvas cannot be apprehended [F.344.a] at the limit of the past, and because the nose is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the nose is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the nose is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the nose is void that bodhisattvas cannot be apprehended at the limit of the future, and because the nose is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the nose is nonexistent that bodhisattvas cannot be apprehended in the middle, because the nose is emptiness that bodhisattvas cannot be apprehended in the middle, because the nose is void that bodhisattvas cannot be apprehended in the middle, and because the nose is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent nose, a nose that is emptiness, a void nose, and a nose 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 nose is not one thing, a nose that is emptiness another, a void nose another, a nose 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 nose, a nose that is emptiness, a void nose, a nose 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 [F.344.b] divided into two.

12.33“Venerable Śāradvatīputra, it is because the tongue is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the tongue is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the tongue is void that bodhisattvas cannot be apprehended at the limit of the past, and because the tongue is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the tongue is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the tongue is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the tongue is void that bodhisattvas cannot be apprehended at the limit of the future, and because the tongue is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the tongue is nonexistent that bodhisattvas cannot be apprehended in the middle, because the tongue is emptiness that bodhisattvas cannot be apprehended in the middle, because the tongue is void that bodhisattvas cannot be apprehended in the middle, and because the tongue is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent tongue, a tongue that is emptiness, a void tongue, and a tongue 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 tongue is not one thing, a tongue that is emptiness another, a void tongue another, a tongue 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 tongue, a tongue that is emptiness, a void [F.345.a] tongue, a tongue 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.

12.34“Venerable Śāradvatīputra, it is because the body is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the body is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the body is void that bodhisattvas cannot be apprehended at the limit of the past, and because the body is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the body is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the body is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the body is void that bodhisattvas cannot be apprehended at the limit of the future, and because the body is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the body is nonexistent that bodhisattvas cannot be apprehended in the middle, because the body is emptiness that bodhisattvas cannot be apprehended in the middle, because the body is void that bodhisattvas cannot be apprehended in the middle, and because the body is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent body, a body that is emptiness, a void body, and a body 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 body is not one thing, a body that is emptiness another, a void body another, a body that is without [F.345.b] 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 body, a body that is emptiness, a void body, a body 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.

12.35“Venerable Śāradvatīputra, it is because the mental faculty is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the mental faculty is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the mental faculty is void that bodhisattvas cannot be apprehended at the limit of the past, and because the mental faculty is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the mental faculty is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the mental faculty is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the mental faculty is void that bodhisattvas cannot be apprehended at the limit of the future, and because the mental faculty is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the mental faculty is nonexistent that bodhisattvas cannot be apprehended in the middle, because the mental faculty is emptiness that bodhisattvas cannot be apprehended in the middle, because the mental faculty is void that bodhisattvas cannot be apprehended in the middle, and because the mental faculty is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent mental faculty, a mental faculty that is emptiness, a void mental faculty, and a mental faculty [F.346.a] 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 mental faculty is not one thing, a mental faculty that is emptiness another, a void mental faculty another, a mental faculty 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 mental faculty, a mental faculty that is emptiness, a void mental faculty, a mental faculty 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. [B24]

12.36“Venerable Śāradvatīputra, it is because sights are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sights are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sights are void that bodhisattvas cannot be apprehended at the limit of the past, and because sights are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sights are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because sights are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sights are void that bodhisattvas cannot be apprehended at the limit of the future, and because sights are without essential nature that bodhisattvas [F.346.b] cannot be apprehended at the limit of the future. It is because sights are nonexistent that bodhisattvas cannot be apprehended in the middle, because sights are emptiness that bodhisattvas cannot be apprehended in the middle, because sights are void that bodhisattvas cannot be apprehended in the middle, and because sights are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent sights, sights that are emptiness, void sights, and sights 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 sights are not one thing, sights that are emptiness another, void sights another, sights 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 sights, sights that are emptiness, void sights, sights 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.

12.37“Venerable Śāradvatīputra, it is because sounds are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sounds are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sounds are void that bodhisattvas cannot be apprehended at the limit of the past, and because sounds are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sounds [F.347.a] are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because sounds are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sounds are void that bodhisattvas cannot be apprehended at the limit of the future, and because sounds are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because sounds are nonexistent that bodhisattvas cannot be apprehended in the middle, because sounds are emptiness that bodhisattvas cannot be apprehended in the middle, because sounds are void that bodhisattvas cannot be apprehended in the middle, and because sounds are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent sounds, sounds that are emptiness, void sounds, and sounds 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 sounds are not one thing, sounds that are emptiness another, void sounds another, sounds 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 sounds, sounds that are emptiness, void sounds, sounds 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.

12.38“Venerable Śāradvatīputra, it is because odors are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because odors are emptiness [F.347.b] that bodhisattvas cannot be apprehended at the limit of the past, because odors are void that bodhisattvas cannot be apprehended at the limit of the past, and because odors are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because odors are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because odors are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because odors are void that bodhisattvas cannot be apprehended at the limit of the future, and because odors are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because odors are nonexistent that bodhisattvas cannot be apprehended in the middle, because odors are emptiness that bodhisattvas cannot be apprehended in the middle, because odors are void that bodhisattvas cannot be apprehended in the middle, and because odors are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent odors, odors that are emptiness, void odors, and odors 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 odors are not one thing, odors that are emptiness another, void odors another, odors 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 odors, odors that are emptiness, void odors, odors that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, [F.348.a] and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.39“Venerable Śāradvatīputra, it is because tastes are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because tastes are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because tastes are void that bodhisattvas cannot be apprehended at the limit of the past, and because tastes are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because tastes are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because tastes are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because tastes are void that bodhisattvas cannot be apprehended at the limit of the future, and because tastes are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because tastes are nonexistent that bodhisattvas cannot be apprehended in the middle, because tastes are emptiness that bodhisattvas cannot be apprehended in the middle, because tastes are void that bodhisattvas cannot be apprehended in the middle, and because tastes are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent tastes, tastes that are emptiness, void tastes, and tastes 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 tastes are not one thing, tastes that are emptiness another, void tastes another, tastes 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 tastes, tastes [F.348.b] that are emptiness, void tastes, tastes 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.

12.40“Venerable Śāradvatīputra, it is because tangibles are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because tangibles are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because tangibles are void that bodhisattvas cannot be apprehended at the limit of the past, and because tangibles are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because tangibles are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because tangibles are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because tangibles are void that bodhisattvas cannot be apprehended at the limit of the future, and because tangibles are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because tangibles are nonexistent that bodhisattvas cannot be apprehended in the middle, because tangibles are emptiness that bodhisattvas cannot be apprehended in the middle, because tangibles are void that bodhisattvas cannot be apprehended in the middle, and because tangibles are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent tangibles, tangibles that are emptiness, void tangibles, and tangibles 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 tangibles are not one thing, tangibles that are emptiness another, void tangibles [F.349.a] another, tangibles 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 tangibles, tangibles that are emptiness, void tangibles, tangibles 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.

12.41“Venerable Śāradvatīputra, it is because mental phenomena are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because mental phenomena are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because mental phenomena are void that bodhisattvas cannot be apprehended at the limit of the past, and because mental phenomena are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because mental phenomena are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because mental phenomena are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because mental phenomena are void that bodhisattvas cannot be apprehended at the limit of the future, and because mental phenomena are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because mental phenomena are nonexistent that bodhisattvas cannot be apprehended in the middle, because mental phenomena are emptiness that bodhisattvas cannot be apprehended in the middle, because mental phenomena are void that bodhisattvas cannot be apprehended in the middle, and because mental phenomena are without essential nature [F.349.b] that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent mental phenomena, mental phenomena that are emptiness, void mental phenomena, and mental phenomena 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 mental phenomena are not one thing, mental phenomena that are emptiness another, void mental phenomena another, mental phenomena 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 mental phenomena, mental phenomena that are emptiness, void mental phenomena, mental phenomena 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.

12.42“Venerable Śāradvatīputra, it is because visual consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because visual consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because visual consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because visual consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because visual consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because visual consciousness is emptiness that bodhisattvas cannot be apprehended at the limit [F.350.a] of the future, because visual consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because visual consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because visual consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because visual consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because visual consciousness is void that bodhisattvas cannot be apprehended in the middle, and because visual consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent visual consciousness, a visual consciousness that is emptiness, a void visual consciousness, and a visual consciousness 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 visual consciousness is not one thing, a visual consciousness that is emptiness another, a void visual consciousness another, a visual consciousness 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 visual consciousness, a visual consciousness that is emptiness, a void visual consciousness, a visual consciousness that is without essential nature, [F.350.b] 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.

12.43“Venerable Śāradvatīputra, it is because auditory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because auditory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because auditory consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because auditory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because auditory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because auditory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because auditory consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because auditory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because auditory consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because auditory consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because auditory consciousness is void that bodhisattvas cannot be apprehended in the middle, and because auditory consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent auditory consciousness, an auditory consciousness that is emptiness, a void auditory consciousness, and an auditory consciousness 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 auditory consciousness is not one thing, an auditory consciousness that is emptiness another, a void auditory consciousness another, an auditory [F.351.a] consciousness 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 auditory consciousness, an auditory consciousness that is emptiness, a void auditory consciousness, an auditory consciousness 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.

12.44“Venerable Śāradvatīputra, it is because olfactory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because olfactory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because olfactory consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because olfactory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because olfactory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because olfactory consciousness is emptiness [F.351.b] that bodhisattvas cannot be apprehended at the limit of the future, because olfactory consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because olfactory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because olfactory consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because olfactory consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because olfactory consciousness is void that bodhisattvas cannot be apprehended in the middle, and because olfactory consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent olfactory consciousness, an olfactory consciousness that is emptiness, a void olfactory consciousness, and an olfactory consciousness 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 olfactory consciousness is not one thing, an olfactory consciousness that is emptiness another, a void olfactory consciousness another, an olfactory consciousness 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 olfactory consciousness, an olfactory consciousness that is emptiness, a void olfactory consciousness, an olfactory consciousness that is without essential nature, bodhisattvas, [F.352.a] 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.

12.45“Venerable Śāradvatīputra, it is because gustatory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because gustatory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because gustatory consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because gustatory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because gustatory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because gustatory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because gustatory consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because gustatory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because gustatory consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because gustatory consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because gustatory consciousness is void that bodhisattvas cannot be apprehended in the middle, and because gustatory consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent gustatory consciousness, a gustatory consciousness that is emptiness, a void gustatory consciousness, and a gustatory consciousness that is without essential nature, [F.352.b] the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent gustatory consciousness is not one thing, a gustatory consciousness that is emptiness another, a void gustatory consciousness another, a gustatory consciousness 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 gustatory consciousness, a gustatory consciousness that is emptiness, a void gustatory consciousness, a gustatory consciousness 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.

12.46“Venerable Śāradvatīputra, it is because tactile consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because tactile consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because tactile consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because tactile consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because tactile consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because tactile consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because tactile consciousness is void [F.353.a] that bodhisattvas cannot be apprehended at the limit of the future, and because tactile consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because tactile consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because tactile consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because tactile consciousness is void that bodhisattvas cannot be apprehended in the middle, and because tactile consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent tactile consciousness, a tactile consciousness that is emptiness, a void tactile consciousness, and a tactile consciousness 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 tactile consciousness is not one thing, a tactile consciousness that is emptiness another, a void tactile consciousness another, a tactile consciousness 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 tactile consciousness, a tactile consciousness that is emptiness, a void tactile consciousness, a tactile consciousness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle [F.353.b]‍—all of these‍—are without duality and cannot be divided into two.

12.47“Venerable Śāradvatīputra, it is because mental consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because mental consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because mental consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because mental consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because mental consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because mental consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because mental consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because mental consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because mental consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because mental consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because mental consciousness is void that bodhisattvas cannot be apprehended in the middle, and because mental consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent mental consciousness, a mental consciousness that is emptiness, a void mental consciousness, and a mental consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, [F.354.a] and the middle is not apprehended. A nonexistent mental consciousness is not one thing, a mental consciousness that is emptiness another, a void mental consciousness another, a mental consciousness 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 mental consciousness, a mental consciousness that is emptiness, a void mental consciousness, a mental consciousness 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.

12.48“Venerable Śāradvatīputra, it is because visually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because visually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because visually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because visually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because visually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because visually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because visually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because visually [F.354.b] compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because visually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because visually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because visually compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because visually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent visually compounded sensory contact, visually compounded sensory contact that is emptiness, void visually compounded sensory contact, and visually compounded sensory contact 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 visually compounded sensory contact is not one thing, visually compounded sensory contact that is emptiness another, void visually compounded sensory contact another, visually compounded sensory contact 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 visually compounded sensory contact, visually compounded sensory contact that is emptiness, void visually compounded sensory contact, visually compounded sensory contact 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.

12.49“Venerable [F.355.a] Śāradvatīputra, it is because aurally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because aurally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because aurally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because aurally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because aurally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because aurally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because aurally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because aurally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because aurally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because aurally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because aurally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because aurally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent aurally compounded sensory contact, aurally compounded sensory contact that is emptiness, void aurally compounded sensory contact, and aurally compounded sensory contact 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 aurally compounded sensory contact is not one thing, aurally compounded sensory contact that is emptiness [F.355.b] another, void aurally compounded sensory contact another, aurally compounded sensory contact 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 aurally compounded sensory contact, aurally compounded sensory contact that is emptiness, void aurally compounded sensory contact, aurally compounded sensory contact 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.

12.50“Venerable Śāradvatīputra, it is because nasally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because nasally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because nasally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because nasally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because nasally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future; because nasally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future; because nasally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future; and because nasally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because nasally compounded sensory contact [F.356.a] is nonexistent that bodhisattvas cannot be apprehended in the middle; because nasally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle; because nasally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because nasally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent nasally compounded sensory contact, nasally compounded sensory contact that is emptiness, void nasally compounded sensory contact, and nasally compounded sensory contact 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 nasally compounded sensory contact is not one thing, nasally compounded sensory contact that is emptiness another, void nasally compounded sensory contact another, nasally compounded sensory contact 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 nasally compounded sensory contact, nasally compounded sensory contact that is emptiness, void nasally compounded sensory contact, nasally compounded sensory contact 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.

12.51“Venerable Śāradvatīputra, it is because lingually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, [F.356.b] because lingually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because lingually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because lingually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because lingually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because lingually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because lingually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because lingually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because lingually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because lingually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because lingually compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle; and because lingually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent lingually compounded sensory contact, lingually compounded sensory contact that is emptiness, void lingually compounded sensory contact, and lingually compounded sensory contact 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 lingually compounded sensory contact is not one thing, lingually compounded sensory contact that is emptiness another, void lingually compounded sensory contact another, lingually compounded sensory contact that is without essential nature another, [F.357.a] 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 lingually compounded sensory contact, lingually compounded sensory contact that is emptiness, void lingually compounded sensory contact, lingually compounded sensory contact 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.

12.52“Venerable Śāradvatīputra, it is because corporeally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because corporeally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because corporeally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because corporeally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because corporeally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because corporeally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because corporeally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future; and because corporeally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because corporeally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because corporeally compounded sensory contact is emptiness [F.357.b] that bodhisattvas cannot be apprehended in the middle, because corporeally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because corporeally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent corporeally compounded sensory contact, corporeally compounded sensory contact that is emptiness, void corporeally compounded sensory contact, and corporeally compounded sensory contact 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 corporeally compounded sensory contact is not one thing, corporeally compounded sensory contact that is emptiness another, void corporeally compounded sensory contact another, corporeally compounded sensory contact 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 corporeally compounded sensory contact, corporeally compounded sensory contact that is emptiness, void corporeally compounded sensory contact, corporeally compounded sensory contact 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.

12.53“Venerable Śāradvatīputra, it is because mentally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because mentally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit [F.358.a] of the past, because mentally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because mentally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because mentally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because mentally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because mentally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because mentally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because mentally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because mentally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because mentally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because mentally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent mentally compounded sensory contact, mentally compounded sensory contact that is emptiness, void mentally compounded sensory contact, and mentally compounded sensory contact 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 mentally compounded sensory contact is not one thing, mentally compounded sensory contact that is emptiness another, void mentally compounded sensory contact another, mentally compounded sensory contact that is without essential nature another, and bodhisattvas [F.358.b] 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 mentally compounded sensory contact, mentally compounded sensory contact that is emptiness, void mentally compounded sensory contact, mentally compounded sensory contact 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.

12.54“Venerable Śāradvatīputra, it is because feelings conditioned by visually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by visually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by visually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by visually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by visually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by visually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by visually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by visually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by visually compounded sensory contact are nonexistent [F.359.a] that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by visually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by visually compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by visually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact that are emptiness, void feelings conditioned by visually compounded sensory contact, and feelings conditioned by visually compounded sensory contact 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 feelings conditioned by visually compounded sensory contact are not one thing, feelings conditioned by visually compounded sensory contact that are emptiness another, void feelings conditioned by visually compounded sensory contact another, feelings conditioned by visually compounded sensory contact 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 feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact that are emptiness, void feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact that are without essential nature, bodhisattvas, the limit [F.359.b] of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.55“Venerable Śāradvatīputra, it is because feelings conditioned by aurally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by aurally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by aurally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by aurally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by aurally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by aurally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by aurally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by aurally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by aurally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by aurally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by aurally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by aurally compounded sensory contact are without essential nature that [F.360.a] bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact that are emptiness, void feelings conditioned by aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact 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 feelings conditioned by aurally compounded sensory contact are not one thing, feelings conditioned by aurally compounded sensory contact that are emptiness another, void feelings conditioned by aurally compounded sensory contact another, feelings conditioned by aurally compounded sensory contact 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 feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact that are emptiness, void feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact 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.

12.56“Venerable Śāradvatīputra, it is because feelings conditioned by nasally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned [F.360.b] by nasally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by nasally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by nasally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by nasally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by nasally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by nasally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by nasally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by nasally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by nasally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by nasally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by nasally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact that are emptiness, void feelings conditioned by nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact that are without essential nature, the limit of the past is not [F.361.a] apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings conditioned by nasally compounded sensory contact are not one thing, feelings conditioned by nasally compounded sensory contact that are emptiness another, void feelings conditioned by nasally compounded sensory contact another, feelings conditioned by nasally compounded sensory contact 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 feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact that are emptiness, void feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact 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.

12.57“Venerable Śāradvatīputra, it is because feelings conditioned by lingually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by lingually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by lingually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by lingually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by lingually compounded sensory contact are nonexistent [F.361.b] that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by lingually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by lingually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by lingually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by lingually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by lingually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by lingually compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by lingually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by lingually compounded sensory contact, feelings conditioned by lingually compounded sensory contact that are emptiness, void feelings conditioned by lingually compounded sensory contact, and feelings conditioned by lingually compounded sensory contact 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 feelings conditioned by lingually compounded sensory contact are not one thing, feelings conditioned by lingually compounded sensory contact that are emptiness another, void feelings conditioned by lingually compounded sensory contact another, feelings conditioned by lingually compounded sensory contact that are without essential nature another, [F.362.a] 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 feelings conditioned by lingually compounded sensory contact, feelings conditioned by lingually compounded sensory contact that are emptiness, void feelings conditioned by lingually compounded sensory contact, feelings conditioned by lingually compounded sensory contact 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.

12.58“Venerable Śāradvatīputra, it is because feelings conditioned by corporeally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by corporeally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by corporeally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by corporeally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by corporeally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by corporeally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by corporeally compounded sensory contact are void that [F.362.b] bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by corporeally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by corporeally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by corporeally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by corporeally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by corporeally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by corporeally compounded sensory contact, feelings conditioned by corporeally compounded sensory contact that are emptiness, void feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact 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 feelings conditioned by corporeally compounded sensory contact are not one thing, feelings conditioned by corporeally compounded sensory contact that are emptiness another, void feelings conditioned by corporeally compounded sensory contact another, feelings conditioned by corporeally compounded sensory contact 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 feelings conditioned by corporeally compounded sensory contact, feelings conditioned [F.363.a] by corporeally compounded sensory contact that are emptiness, void feelings conditioned by corporeally compounded sensory contact, feelings conditioned by corporeally compounded sensory contact 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.

12.59“Venerable Śāradvatīputra, it is because feelings conditioned by mentally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by mentally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by mentally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by mentally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by mentally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by mentally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by mentally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by mentally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by mentally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned [F.363.b] by mentally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by mentally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by mentally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by mentally compounded sensory contact, feelings conditioned by mentally compounded sensory contact that are emptiness, void feelings conditioned by mentally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact 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 feelings conditioned by mentally compounded sensory contact are not one thing, feelings conditioned by mentally compounded sensory contact that are emptiness another, void feelings conditioned by mentally compounded sensory contact another, feelings conditioned by mentally compounded sensory contact 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 feelings conditioned by mentally compounded sensory contact, feelings conditioned by mentally compounded sensory contact that are emptiness, void feelings conditioned by mentally compounded sensory contact, feelings conditioned by mentally compounded sensory contact that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the [F.364.a] middle‍—all of these‍—are without duality and cannot be divided into two. [B25]

12.60“Venerable Śāradvatīputra, it is because the earth element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the earth element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the earth element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the earth element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the earth element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the earth element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the earth element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the earth element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the earth element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the earth element is emptiness that bodhisattvas cannot be apprehended in the middle, because the earth element is void that bodhisattvas cannot be apprehended in the middle, and because the earth element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent earth element, an earth element that is emptiness, a void earth element, and an earth element 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. [F.364.b] A nonexistent earth element is not one thing, an earth element that is emptiness another, a void earth element another, an earth element 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 earth element, an earth element that is emptiness, a void earth element, an earth element 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.

12.61“Venerable Śāradvatīputra, it is because the water element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the water element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the water element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the water element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the water element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the water element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the water element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the water element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the water element is nonexistent [F.365.a] that bodhisattvas cannot be apprehended in the middle, because the water element is emptiness that bodhisattvas cannot be apprehended in the middle, because the water element is void that bodhisattvas cannot be apprehended in the middle, and because the water element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent water element, a water element that is emptiness, a void water element, and a water element 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 water element is not one thing, a water element that is emptiness another, a void water element another, a water element 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 water element, a water element that is emptiness, a void water element, a water element 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.

12.62“Venerable Śāradvatīputra, it is because the fire element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the fire element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, [F.365.b] because the fire element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the fire element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the fire element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the fire element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the fire element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the fire element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the fire element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the fire element is emptiness that bodhisattvas cannot be apprehended in the middle, because the fire element is void that bodhisattvas cannot be apprehended in the middle, and because the fire element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent fire element, a fire element that is emptiness, a void fire element, and a fire element 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 fire element is not one thing, a fire element that is emptiness another, a void fire element another, a fire element 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 fire element, [F.366.a] a fire element that is emptiness, a void fire element, a fire element 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.

12.63“Venerable Śāradvatīputra, it is because the wind element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the wind element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the wind element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the wind element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the wind element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the wind element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the wind element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the wind element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the wind element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the wind element is emptiness that bodhisattvas cannot be apprehended in the middle, because the wind element is void that bodhisattvas cannot be apprehended in the middle, and because the wind element is without essential nature that bodhisattvas cannot be [F.366.b] apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent wind element, a wind element that is emptiness, a void wind element, and a wind element 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 wind element is not one thing, a wind element that is emptiness another, a void wind element another, a wind element 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 wind element, a wind element that is emptiness, a void wind element, a wind element 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.

12.64“Venerable Śāradvatīputra, it is because the space element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the space element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the space element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the space element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the space element is nonexistent that bodhisattvas [F.367.a] cannot be apprehended at the limit of the future, because the space element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the space element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the space element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the space element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the space element is emptiness that bodhisattvas cannot be apprehended in the middle, because the space element is void that bodhisattvas cannot be apprehended in the middle, and because the space element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent space element, a space element that is emptiness, a void space element, and a space element 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 space element is not one thing, a space element that is emptiness another, a void space element another, a space element 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 space element, a space element that is emptiness, [F.367.b] a void space element, a space element 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.

12.65“Venerable Śāradvatīputra, it is because the consciousness element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the consciousness element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the consciousness element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the consciousness element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the consciousness element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the consciousness element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the consciousness element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the consciousness element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the consciousness element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the consciousness element is emptiness that bodhisattvas cannot be apprehended in the middle, because the consciousness element is void that bodhisattvas cannot be apprehended in the middle, and because the consciousness element is [F.368.a] without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent consciousness element, a consciousness element that is emptiness, a void consciousness element, and a consciousness element 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 consciousness element is not one thing, a consciousness element that is emptiness another, a void consciousness element another, a consciousness element 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 consciousness element, a consciousness element that is emptiness, a void consciousness element, a consciousness element 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.

12.66“Venerable Śāradvatīputra, it is because ignorance is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because ignorance is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because ignorance is void that bodhisattvas cannot be apprehended at the limit of the past, and because ignorance [F.368.b] is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because ignorance is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because ignorance is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because ignorance is void that bodhisattvas cannot be apprehended at the limit of the future, and because ignorance is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because ignorance is nonexistent that bodhisattvas cannot be apprehended in the middle, because ignorance is emptiness that bodhisattvas cannot be apprehended in the middle, because ignorance is void that bodhisattvas cannot be apprehended in the middle, and because ignorance is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent ignorance, an ignorance that is emptiness, a void ignorance, and an ignorance 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 ignorance is not one thing, an ignorance that is emptiness another, a void ignorance another, an ignorance 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 ignorance, an ignorance that is emptiness, a void ignorance, an ignorance that is without essential nature, bodhisattvas, the limit of the past, the limit [F.369.a] of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.67“Venerable Śāradvatīputra, it is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the past, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the future, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended in the middle, because formative predispositions are emptiness that bodhisattvas cannot be apprehended in the middle, because formative predispositions are void that bodhisattvas cannot be apprehended in the middle, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent formative predispositions, formative predispositions that are emptiness, void formative predispositions, and formative predispositions 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 formative predispositions are not one thing, formative predispositions that are emptiness another, void formative predispositions another, formative predispositions that are without essential nature another, [F.369.b] 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 formative predispositions, formative predispositions that are emptiness, void formative predispositions, formative predispositions 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.

12.68“Venerable Śāradvatīputra, it is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because consciousness is void that bodhisattvas [F.370.a] cannot be apprehended in the middle, and because consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent consciousness, a consciousness that is emptiness, a void consciousness, and a consciousness 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 consciousness is not one thing, a consciousness that is emptiness another, a void consciousness another, a consciousness 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 consciousness, a consciousness that is emptiness, a void consciousness, a consciousness 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.

12.69“Venerable Śāradvatīputra, it is because name and form are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because name and form are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because name and form are void that bodhisattvas cannot be apprehended at the limit of the past, and because name and form are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because name [F.370.b] and form are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because name and form are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because name and form are void that bodhisattvas cannot be apprehended at the limit of the future, and because name and form are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because name and form are nonexistent that bodhisattvas cannot be apprehended in the middle, because name and form are emptiness that bodhisattvas cannot be apprehended in the middle, because name and form are void that bodhisattvas cannot be apprehended in the middle, and because name and form are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent name and form, name and form that are emptiness, void name and form, and name and form 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 name and form are not one thing, name and form that are emptiness another, void name and form another, name and form 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 name and form, name and form that are emptiness, void name and form, name and form that are without essential nature, bodhisattvas, [F.371.a] 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.

12.70“Venerable Śāradvatīputra, it is because the six sense fields are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the six sense fields are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the six sense fields are void that bodhisattvas cannot be apprehended at the limit of the past, and because the six sense fields are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the six sense fields are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the six sense fields are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the six sense fields are void that bodhisattvas cannot be apprehended at the limit of the future, and because the six sense fields are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the six sense fields are nonexistent that bodhisattvas cannot be apprehended in the middle, because the six sense fields are emptiness that bodhisattvas cannot be apprehended in the middle, because the six sense fields are void that bodhisattvas cannot be apprehended in the middle, and because the six sense fields are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent six sense fields, the six sense fields that are emptiness, the void six sense fields, and the six sense fields that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, [F.371.b] and the middle is not apprehended. The nonexistent six sense fields are not one thing, the six sense fields that are emptiness another, the void six sense fields another, the six sense fields 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, the nonexistent six sense fields, the six sense fields that are emptiness, the void six sense fields, the six sense fields 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.

12.71“Venerable Śāradvatīputra, it is because sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because sensory contact [F.372.a] is emptiness that bodhisattvas cannot be apprehended in the middle, because sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent sensory contact, a sensory contact that is emptiness, a void sensory contact, and a sensory contact 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 sensory contact is not one thing, a sensory contact that is emptiness another, a void sensory contact another, a sensory contact 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 sensory contact, a sensory contact that is emptiness, a void sensory contact, a sensory contact 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.

12.72“Venerable Śāradvatīputra, it is because sensation is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sensation is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sensation is void that bodhisattvas cannot be apprehended at the limit of the past, and because sensation is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sensation is nonexistent [F.372.b] that bodhisattvas cannot be apprehended at the limit of the future, because sensation is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sensation is void that bodhisattvas cannot be apprehended at the limit of the future, and because sensation is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because sensation is nonexistent that bodhisattvas cannot be apprehended in the middle, because sensation is emptiness that bodhisattvas cannot be apprehended in the middle, because sensation is void that bodhisattvas cannot be apprehended in the middle, and because sensation is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent sensation, a sensation that is emptiness, a void sensation, and a sensation 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 sensation is not one thing, a sensation that is emptiness another, a void sensation another, a sensation 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 sensation, a sensation that is emptiness, a void sensation, a sensation 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.

12.73“Venerable [F.373.a] Śāradvatīputra, it is because craving is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because craving is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because craving is void that bodhisattvas cannot be apprehended at the limit of the past, and because craving is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because craving is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because craving is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because craving is void that bodhisattvas cannot be apprehended at the limit of the future, and because craving is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because craving is nonexistent that bodhisattvas cannot be apprehended in the middle, because craving is emptiness that bodhisattvas cannot be apprehended in the middle, because craving is void that bodhisattvas cannot be apprehended in the middle, and because craving is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent craving, a craving that is emptiness, a void craving, and a craving 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 craving is not one thing, a craving that is emptiness another, a void craving another, a craving 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, [F.373.b] Venerable Śāradvatīputra, a nonexistent craving, a craving that is emptiness, a void craving, a craving 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.

12.74“Venerable Śāradvatīputra, it is because grasping is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because grasping is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because grasping is void that bodhisattvas cannot be apprehended at the limit of the past, and because grasping is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because grasping is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because grasping is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because grasping is void that bodhisattvas cannot be apprehended at the limit of the future, and because grasping is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because grasping is nonexistent that bodhisattvas cannot be apprehended in the middle, because grasping is emptiness that bodhisattvas cannot be apprehended in the middle, because grasping is void that bodhisattvas cannot be apprehended in the middle, and because grasping is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent grasping, a grasping that is emptiness, a void grasping, and a grasping that is without essential nature, [F.374.a] the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent grasping is not one thing, a grasping that is emptiness another, a void grasping another, a grasping 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 grasping, a grasping that is emptiness, a void grasping, a grasping 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.

12.75“Venerable Śāradvatīputra, it is because the rebirth process is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the rebirth process is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the rebirth process is void that bodhisattvas cannot be apprehended at the limit of the past, and because the rebirth process is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the rebirth process is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the rebirth process is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the rebirth process is void that bodhisattvas cannot be apprehended at the limit of the future, and because the rebirth process is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the rebirth process is nonexistent that bodhisattvas [F.374.b] cannot be apprehended in the middle, because the rebirth process is emptiness that bodhisattvas cannot be apprehended in the middle, because the rebirth process is void that bodhisattvas cannot be apprehended in the middle, and because the rebirth process is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent rebirth process, a rebirth process that is emptiness, a void rebirth process, and a rebirth process 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 rebirth process is not one thing, a rebirth process that is emptiness another, a void rebirth process another, a rebirth process 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 rebirth process, a rebirth process that is emptiness, a void rebirth process, a rebirth process 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.

12.76“Venerable Śāradvatīputra, it is because birth is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because birth is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because birth is void that bodhisattvas cannot be apprehended at the limit of the past, and because birth is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because birth is nonexistent that [F.375.a] bodhisattvas cannot be apprehended at the limit of the future, because birth is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because birth is void that bodhisattvas cannot be apprehended at the limit of the future, and because birth is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because birth is nonexistent that bodhisattvas cannot be apprehended in the middle, because birth is emptiness that bodhisattvas cannot be apprehended in the middle, because birth is void that bodhisattvas cannot be apprehended in the middle, and because birth is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent birth , a birth that is emptiness, a void birth , and a birth 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 birth is not one thing, a birth that is emptiness another, a void birth another, a birth 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 birth , a birth that is emptiness, a void birth , a birth 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.

12.77“Venerable Śāradvatīputra, it is because [F.375.b] aging and death are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because aging and death are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because aging and death are void that bodhisattvas cannot be apprehended at the limit of the past, and because aging and death are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because aging and death are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because aging and death are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because aging and death are void that bodhisattvas cannot be apprehended at the limit of the future, and because aging and death are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because aging and death are nonexistent that bodhisattvas cannot be apprehended in the middle, because aging and death are emptiness that bodhisattvas cannot be apprehended in the middle, because aging and death are void that bodhisattvas cannot be apprehended in the middle, and because aging and death are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent aging and death, aging and death that are emptiness, void aging and death, and aging and death 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 aging and death are not one thing, aging and death that are emptiness another, void aging and death another, aging and death 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, [F.376.a] nonexistent aging and death, aging and death that are emptiness, void aging and death, aging and death 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.

12.78“Venerable Śāradvatīputra, it is because the perfection of generosity is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of generosity is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of generosity is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of generosity is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of generosity is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of generosity is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of generosity is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of generosity is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of generosity is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of generosity is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of generosity is void that bodhisattvas cannot be apprehended in the middle, [F.376.b] and because the perfection of generosity is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of generosity, a perfection of generosity that is emptiness, a void perfection of generosity, and a perfection of generosity 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 perfection of generosity is not one thing, a perfection of generosity that is emptiness another, a void perfection of generosity another, a perfection of generosity 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 perfection of generosity, a perfection of generosity that is emptiness, a void perfection of generosity, a perfection of generosity 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.

12.79“Venerable Śāradvatīputra, it is because the perfection of ethical discipline is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of ethical discipline is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of ethical discipline is void that bodhisattvas [F.377.a] cannot be apprehended at the limit of the past, and because the perfection of ethical discipline is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of ethical discipline is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of ethical discipline is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of ethical discipline is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of ethical discipline is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of ethical discipline is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of ethical discipline is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of ethical discipline is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of ethical discipline is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of ethical discipline, a perfection of ethical discipline that is emptiness, a void perfection of ethical discipline, and a perfection of ethical discipline 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 perfection of ethical discipline is not one thing, a perfection of ethical discipline that is emptiness another, a void perfection of ethical discipline another, a perfection [F.377.b] of ethical discipline 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 perfection of ethical discipline, a perfection of ethical discipline that is emptiness, a void perfection of ethical discipline, a perfection of ethical discipline 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.

12.80“Venerable Śāradvatīputra, it is because the perfection of tolerance is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of tolerance is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of tolerance is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of tolerance is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of tolerance is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of tolerance is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of tolerance is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of tolerance is without essential nature that bodhisattvas cannot be apprehended at the limit [F.378.a] of the future. It is because the perfection of tolerance is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of tolerance is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of tolerance is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of tolerance is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of tolerance, a perfection of tolerance that is emptiness, a void perfection of tolerance, and a perfection of tolerance 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 perfection of tolerance is not one thing, a perfection of tolerance that is emptiness another, a void perfection of tolerance another, a perfection of tolerance 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 perfection of tolerance, a perfection of tolerance that is emptiness, a void perfection of tolerance, a perfection of tolerance that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all [F.378.b] of these‍—are without duality and cannot be divided into two.

12.81“Venerable Śāradvatīputra, it is because the perfection of perseverance is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of perseverance is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of perseverance is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of perseverance is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of perseverance is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of perseverance is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of perseverance is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of perseverance is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of perseverance is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of perseverance is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of perseverance is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of perseverance is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of perseverance, a perfection of perseverance that is emptiness, a void perfection of perseverance, and a perfection of perseverance that is without essential nature, the limit of the past is not [F.379.a] apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent perfection of perseverance is not one thing, a perfection of perseverance that is emptiness another, a void perfection of perseverance another, a perfection of perseverance 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 perfection of perseverance, a perfection of perseverance that is emptiness, a void perfection of perseverance, a perfection of perseverance 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.

12.82“Venerable Śāradvatīputra, it is because the perfection of meditative concentration is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of meditative concentration is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of meditative concentration is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of meditative concentration is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of meditative concentration is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of meditative concentration is emptiness that bodhisattvas [F.379.b] cannot be apprehended at the limit of the future, because the perfection of meditative concentration is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of meditative concentration is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of meditative concentration is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of meditative concentration is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of meditative concentration is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of meditative concentration is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of meditative concentration, a perfection of meditative concentration that is emptiness, a void perfection of meditative concentration, and a perfection of meditative concentration 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 perfection of meditative concentration is not one thing, a perfection of meditative concentration that is emptiness another, a void perfection of meditative concentration another, a perfection of meditative concentration 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 perfection of meditative concentration, a perfection of meditative concentration that is emptiness, a void perfection [F.380.a] of meditative concentration, a perfection of meditative concentration 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.

12.83“Venerable Śāradvatīputra, it is because the perfection of wisdom is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of wisdom is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of wisdom is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of wisdom is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of wisdom is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of wisdom is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of wisdom is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of wisdom is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of wisdom is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of wisdom is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of wisdom is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of wisdom is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable [F.380.b] Śāradvatīputra, it is because in a nonexistent perfection of wisdom, a perfection of wisdom that is emptiness, a void perfection of wisdom, and a perfection of wisdom 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 perfection of wisdom is not one thing, a perfection of wisdom that is emptiness another, a void perfection of wisdom another, a perfection of wisdom 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 perfection of wisdom, a perfection of wisdom that is emptiness, a void perfection of wisdom, a perfection of wisdom 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. [B26]

12.84“Venerable Śāradvatīputra, it is because the emptiness of internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of internal phenomena is without essential nature that [F.381.a] bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of internal phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of internal phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of internal phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of internal phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of internal phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of internal phenomena, the emptiness of internal phenomena that is emptiness, the void emptiness of internal phenomena, and the emptiness of internal phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of internal phenomena is not one thing, the emptiness of internal phenomena that is emptiness another, the void emptiness of internal phenomena another, the emptiness of internal phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of internal phenomena, the emptiness of internal phenomena that is emptiness, the void emptiness of internal phenomena, [F.381.b] the emptiness of internal 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.

12.85“Venerable Śāradvatīputra, it is because the emptiness of external phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of external phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of external phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of external phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of external phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of external phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of external phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of external phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of external phenomena, the emptiness of external phenomena that is emptiness, the void emptiness of external phenomena, and the emptiness of external 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 [F.382.a] emptiness of external phenomena is not one thing, the emptiness of external phenomena that is emptiness another, the void emptiness of external phenomena another, the emptiness of external phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of external phenomena, the emptiness of external phenomena that is emptiness, the void emptiness of external phenomena, the emptiness of external 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.

12.86“Venerable Śāradvatīputra, it is because the emptiness of external and internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external and internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external and internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of external and internal phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of external and internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external and internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external and internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of external and internal phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of external and internal phenomena is nonexistent that bodhisattvas [F.382.b] cannot be apprehended in the middle, because the emptiness of external and internal phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of external and internal phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of external and internal phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of external and internal phenomena, the emptiness of external and internal phenomena that is emptiness, the void emptiness of external and internal phenomena, and the emptiness of external and internal phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of external and internal phenomena is not one thing, the emptiness of external and internal phenomena that is emptiness another, the void emptiness of external and internal phenomena another, the emptiness of external and internal phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of external and internal phenomena, the emptiness of external and internal phenomena that is emptiness, the void emptiness of external and internal phenomena, the emptiness of external and internal 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.

12.87“Venerable Śāradvatīputra, it is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of emptiness is void that bodhisattvas [F.383.a] cannot be apprehended at the limit of the past, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of emptiness is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of emptiness is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of emptiness, the emptiness of emptiness that is emptiness, the void emptiness of emptiness, and the emptiness of emptiness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of emptiness is not one thing, the emptiness of emptiness that is emptiness another, the void emptiness of emptiness another, the emptiness of emptiness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, [F.383.b] the nonexistent emptiness of emptiness, the emptiness of emptiness that is emptiness, the void emptiness of emptiness, the emptiness of emptiness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.88“Venerable Śāradvatīputra, it is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of great extent is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of great extent is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of great extent is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent [F.384.a] emptiness of great extent, the emptiness of great extent that is emptiness, the void emptiness of great extent, and the emptiness of great extent that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of great extent is not one thing, the emptiness of great extent that is emptiness another, the void emptiness of great extent another, the emptiness of great extent that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of great extent, the emptiness of great extent that is emptiness, the void emptiness of great extent, the emptiness of great extent that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.89“Venerable Śāradvatīputra, it is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended at the limit of the future, [F.384.b] because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of ultimate reality, the emptiness of ultimate reality that is emptiness, the void emptiness of ultimate reality, and the emptiness of ultimate reality that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of ultimate reality is not one thing, the emptiness of ultimate reality that is emptiness another, the void emptiness of ultimate reality another, the emptiness of ultimate reality that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of ultimate reality, the emptiness of ultimate reality that is emptiness, the void emptiness of ultimate reality, the emptiness of ultimate reality that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all [F.385.a] of these‍—are without duality and cannot be divided into two.

12.90“Venerable Śāradvatīputra, it is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is emptiness, the void emptiness of conditioned phenomena, and the emptiness of conditioned phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle [F.385.b] is not apprehended. The nonexistent emptiness of conditioned phenomena is not one thing, the emptiness of conditioned phenomena that is emptiness another, the void emptiness of conditioned phenomena another, the emptiness of conditioned phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is emptiness, the void emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.91“Venerable Śāradvatīputra, it is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of unconditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of unconditioned phenomena is without essential nature [F.386.a] that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of unconditioned phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is emptiness, the void emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of unconditioned phenomena is not one thing, the emptiness of unconditioned phenomena that is emptiness another, the void emptiness of unconditioned phenomena another, the emptiness of unconditioned phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is emptiness, the void emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are [F.386.b] without duality and cannot be divided into two.

12.92“Venerable Śāradvatīputra, it is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of the unlimited, the emptiness of the unlimited that is emptiness, the void emptiness of the unlimited, and the emptiness of the unlimited that is [F.387.a] without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of the unlimited is not one thing, the emptiness of the unlimited that is emptiness another, the void emptiness of the unlimited another, the emptiness of the unlimited that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of the unlimited, the emptiness of the unlimited that is emptiness, the void emptiness of the unlimited, the emptiness of the unlimited that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.93“Venerable Śāradvatīputra, it is because the emptiness of that which has neither beginning nor end is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of that which has neither beginning nor end is nonexistent [F.387.b] that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of that which has neither beginning nor end is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is emptiness, the void emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of that which has neither beginning nor end is not one thing, the emptiness of that which has neither beginning nor end that is emptiness another, the void emptiness of that which has neither beginning nor end another, the emptiness of that which has neither beginning nor end that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, [F.388.a] the nonexistent emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is emptiness, the void emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.94“Venerable Śāradvatīputra, it is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended [F.388.b] in the middle, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of nonexclusion, the emptiness of nonexclusion that is emptiness, the void emptiness of nonexclusion, and the emptiness of nonexclusion that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of nonexclusion is not one thing, the emptiness of nonexclusion that is emptiness another, the void emptiness of nonexclusion another, the emptiness of nonexclusion that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of nonexclusion, the emptiness of nonexclusion that is emptiness, the void emptiness of nonexclusion, the emptiness of nonexclusion that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.95“Venerable Śāradvatīputra, it is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended at the limit of the past, and [F.389.a] because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of inherent nature, the emptiness of inherent nature that is emptiness, the void emptiness of inherent nature, and the emptiness of inherent nature that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of inherent nature is not one thing, the emptiness of inherent nature that is emptiness another, the void emptiness of inherent nature another, the emptiness of inherent nature that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of inherent nature, the emptiness [F.389.b] of an inherent nature that is emptiness, the void emptiness of inherent nature, the emptiness of inherent nature that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.96“Venerable Śāradvatīputra, it is because the emptiness of all phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of all phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of all phenomena is nonexistent that bodhisattvas [F.390.a] cannot be apprehended in the middle, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of all phenomena, the emptiness of all phenomena that is emptiness, the void emptiness of all phenomena, and the emptiness of all phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of all phenomena is not one thing, the emptiness of all phenomena that is emptiness another, the void emptiness of all phenomena another, the emptiness of all phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of all phenomena, the emptiness of all phenomena that is emptiness, the void emptiness of all phenomena, the emptiness of all phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.97“Venerable Śāradvatīputra, it is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of intrinsic defining characteristics is void that bodhisattvas [F.390.b] cannot be apprehended at the limit of the past, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of intrinsic defining characteristics is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of intrinsic defining characteristics is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is emptiness, the void emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of intrinsic defining characteristics is not one thing, the emptiness of intrinsic defining characteristics that is emptiness another, the void emptiness of intrinsic defining characteristics another, the emptiness of intrinsic defining characteristics that is without essential nature another, and bodhisattvas yet another, [F.391.a] or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is emptiness, the void emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.98“Venerable Śāradvatīputra, it is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended [F.391.b] in the middle, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is emptiness, the void emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of that which cannot be apprehended is not one thing, the emptiness of that which cannot be apprehended that is emptiness another, the void emptiness of that which cannot be apprehended another, the emptiness of that which cannot be apprehended that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is emptiness, the void emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.99“Venerable Śāradvatīputra, it is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit [F.392.a] of the past, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of nonentities, the emptiness of nonentities that is emptiness, the void emptiness of nonentities, and the emptiness of nonentities that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of nonentities is not one thing, the emptiness of nonentities that is emptiness another, the void emptiness of nonentities another, the emptiness of nonentities [F.392.b] that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of nonentities, the emptiness of nonentities that is emptiness, the void emptiness of nonentities, the emptiness of nonentities that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.100“Venerable Śāradvatīputra, it is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of essential nature is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of essential nature is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of essential nature is emptiness [F.393.a] that bodhisattvas cannot be apprehended in the middle, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of essential nature, the emptiness of essential nature that is emptiness, the void emptiness of essential nature, and the emptiness of essential nature that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of essential nature is not one thing, the emptiness of essential nature that is emptiness another, the void emptiness of essential nature another, the emptiness of essential nature that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of essential nature, the emptiness of essential nature that is emptiness, the void emptiness of essential nature, the emptiness of essential nature that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.101“Venerable Śāradvatīputra, it is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of an essential nature of nonentities is void [F.393.b] that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of an essential nature of nonentities is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of an essential nature of nonentities is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is emptiness, the void emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of an essential nature of nonentities is not one thing, the emptiness of an essential nature of nonentities that is emptiness another, [F.394.a] the void emptiness of an essential nature of nonentities another, the emptiness of an essential nature of nonentities that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is emptiness, the void emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two. [V17] [F.1.b] [B1]

12.102“Venerable Śāradvatīputra, it is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the applications of mindfulness are void that bodhisattvas cannot be apprehended at the limit of the past, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended at the limit of the future, [F.2.a] because the applications of mindfulness are void that bodhisattvas cannot be apprehended at the limit of the future, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended in the middle, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended in the middle, because the applications of mindfulness are void that bodhisattvas cannot be apprehended in the middle, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent applications of mindfulness, applications of mindfulness that are emptiness, void applications of mindfulness, and applications of mindfulness that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent applications of mindfulness are not one thing, applications of mindfulness that are emptiness another, void applications [F.2.b] of mindfulness another, applications of mindfulness that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent applications of mindfulness, applications of mindfulness that are emptiness, void applications of mindfulness, applications of mindfulness that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.103“Venerable Śāradvatīputra, it is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the correct exertions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the correct exertions are void that bodhisattvas cannot be apprehended at the limit of the past, and because the correct exertions are without [F.3.a] essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the correct exertions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the correct exertions are void that bodhisattvas cannot be apprehended at the limit of the future, and because the correct exertions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended in the middle, because the correct exertions are emptiness that bodhisattvas cannot be apprehended in the middle, because the correct exertions are void that bodhisattvas cannot be apprehended in the middle, and because the correct exertions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent correct exertions, correct exertions that are emptiness, void correct exertions, and correct exertions that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent correct exertions are not one thing, correct exertions that are emptiness another, void [F.3.b] correct exertions another, correct exertions that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent correct exertions, correct exertions that are emptiness, void correct exertions, correct exertions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.104“Venerable Śāradvatīputra, it is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended at the limit of the past, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended at the limit of the future, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended in the middle, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended [F.4.a] in the middle, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended in the middle, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent supports for miraculous ability, supports for miraculous ability that are emptiness, void supports for miraculous ability, and supports for miraculous ability that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent supports for miraculous ability are not one thing, supports for miraculous ability that are emptiness another, void supports for miraculous ability another, supports for miraculous ability that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent supports for miraculous ability, supports for miraculous ability that are emptiness, void supports for miraculous ability, supports for miraculous ability that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.105“Venerable Śāradvatīputra, it is because the faculties are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the faculties are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the faculties are void that bodhisattvas cannot be apprehended at the limit of the past, and because the faculties are without essential nature [F.4.b] that bodhisattvas cannot be apprehended at the limit of the past. It is because the faculties are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the faculties are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the faculties are void that bodhisattvas cannot be apprehended at the limit of the future, and because the faculties are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the faculties are nonexistent that bodhisattvas cannot be apprehended in the middle, because the faculties are emptiness that bodhisattvas cannot be apprehended in the middle, because the faculties are void that bodhisattvas cannot be apprehended in the middle, and because the faculties are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent faculties , faculties that are emptiness, void faculties , and faculties that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent faculties are not one thing, faculties that are emptiness another, void faculties another, faculties that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent faculties , faculties that are emptiness, void faculties , faculties that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are [F.5.a] without duality and cannot be divided into two.

12.106“Venerable Śāradvatīputra, it is because the powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the powers are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the powers are void that bodhisattvas cannot be apprehended at the limit of the past, and because the powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the powers are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the powers are void that bodhisattvas cannot be apprehended at the limit of the future, and because the powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the powers are nonexistent that bodhisattvas cannot be apprehended in the middle, because the powers are emptiness that bodhisattvas cannot be apprehended in the middle, because the powers are void that bodhisattvas cannot be apprehended in the middle, and because the powers are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent powers, powers that are emptiness, void powers, and powers that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent powers are not one thing, powers that are emptiness another, void powers another, powers that are without essential nature another, and bodhisattvas yet another, or the limit of the past [F.5.b] one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent powers, powers that are emptiness, void powers, powers that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.107“Venerable Śāradvatīputra, it is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the branches of enlightenment are void that bodhisattvas cannot be apprehended at the limit of the past, and because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the branches of enlightenment are void that bodhisattvas cannot be apprehended at the limit of the future, and because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended in the middle, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended in the middle, because the branches of enlightenment are void that bodhisattvas cannot be apprehended in the middle, and [F.6.a] because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent branches of enlightenment, branches of enlightenment that are emptiness, void branches of enlightenment, and branches of enlightenment that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent branches of enlightenment are not one thing, branches of enlightenment that are emptiness another, void branches of enlightenment another, branches of enlightenment that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent branches of enlightenment, branches of enlightenment that are emptiness, void branches of enlightenment, branches of enlightenment that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.108“Venerable Śāradvatīputra, it is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the noble eightfold path is void that bodhisattvas cannot be apprehended at the limit of the past, and because the noble eightfold path is without essential nature [F.6.b] that bodhisattvas cannot be apprehended at the limit of the past. It is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the noble eightfold path is void that bodhisattvas cannot be apprehended at the limit of the future, and because the noble eightfold path is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended in the middle, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended in the middle, because the noble eightfold path is void that bodhisattvas cannot be apprehended in the middle, and because the noble eightfold path is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent noble eightfold path, the noble eightfold path that is emptiness, the void noble eightfold path, and the noble eightfold path that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent noble eightfold path is not one thing, the noble eightfold path that is emptiness another, the void noble eightfold path another, the noble eightfold path that is without essential nature another, and bodhisattvas yet another, [F.7.a] or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent noble eightfold path, the noble eightfold path that is emptiness, the void noble eightfold path, the noble eightfold path that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.109“Venerable Śāradvatīputra, it is because the truths of the noble ones are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the truths of the noble ones are void that bodhisattvas cannot be apprehended at the limit of the past, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the truths of the noble ones are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the truths of the noble ones are void that bodhisattvas cannot be apprehended at the limit of the future, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the truths of the noble ones are nonexistent that [F.7.b] bodhisattvas cannot be apprehended in the middle, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended in the middle, because the truths of the noble ones are void that bodhisattvas cannot be apprehended in the middle, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent truths of the noble ones, truths of the noble ones that are emptiness, void truths of the noble ones, and truths of the noble ones that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent truths of the noble ones are not one thing, truths of the noble ones that are emptiness another, void truths of the noble ones another, truths of the noble ones that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent truths of the noble ones, truths of the noble ones that are emptiness, void truths of the noble ones, truths of the noble ones that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.110“Venerable Śāradvatīputra, it is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because [F.8.a] the meditative concentrations are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the meditative concentrations are void that bodhisattvas cannot be apprehended at the limit of the past, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the meditative concentrations are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the meditative concentrations are void that bodhisattvas cannot be apprehended at the limit of the future, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended in the middle, because the meditative concentrations are emptiness that bodhisattvas cannot be apprehended in the middle, because the meditative concentrations are void that bodhisattvas cannot be apprehended in the middle, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent meditative concentrations, meditative concentrations that are emptiness, void meditative concentrations, and meditative concentrations that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent meditative concentrations are not one thing, meditative concentrations that are emptiness another, void meditative concentrations another, meditative concentrations that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle [F.8.b] yet another. So, Venerable Śāradvatīputra, nonexistent meditative concentrations, meditative concentrations that are emptiness, void meditative concentrations, meditative concentrations that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.111“Venerable Śāradvatīputra, it is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended at the limit of the past, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended at the limit of the future, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended in the middle, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended in the middle, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended in the middle, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent immeasurable attitudes, immeasurable attitudes that are emptiness, void [F.9.a] immeasurable attitudes, and immeasurable attitudes that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent immeasurable attitudes are not one thing, immeasurable attitudes that are emptiness another, void immeasurable attitudes another, immeasurable attitudes that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent immeasurable attitudes, immeasurable attitudes that are emptiness, void immeasurable attitudes, immeasurable attitudes that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.112“Venerable Śāradvatīputra, it is because the formless absorptions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the formless absorptions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the formless absorptions are void that bodhisattvas cannot be apprehended at the limit of the past, and because the formless absorptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the formless absorptions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, [F.9.b] because the formless absorptions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the formless absorptions are void that bodhisattvas cannot be apprehended at the limit of the future, and because the formless absorptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the formless absorptions are nonexistent that bodhisattvas cannot be apprehended in the middle, because the formless absorptions are emptiness that bodhisattvas cannot be apprehended in the middle, because the formless absorptions are void that bodhisattvas cannot be apprehended in the middle, and because the formless absorptions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent formless absorptions, formless absorptions that are emptiness, void formless absorptions, and formless absorptions that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent formless absorptions are not one thing, formless absorptions that are emptiness another, void formless absorptions another, formless absorptions that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, [F.10.a] nonexistent formless absorptions, formless absorptions that are emptiness, void formless absorptions, formless absorptions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.113“Venerable Śāradvatīputra, it is because the liberations are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the liberations are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the liberations are void that bodhisattvas cannot be apprehended at the limit of the past, and because the liberations are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the liberations are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the liberations are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the liberations are void that bodhisattvas cannot be apprehended at the limit of the future, and because the liberations are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the liberations are nonexistent that bodhisattvas cannot be apprehended in the middle, because the liberations are emptiness that bodhisattvas cannot be apprehended in the middle, because the liberations are void that bodhisattvas cannot be apprehended in the middle, and because the liberations are without essential nature that bodhisattvas cannot be apprehended in the middle. [F.10.b] If you ask why, Venerable Śāradvatīputra, it is because in nonexistent liberations, liberations that are emptiness, void liberations, and liberations that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent liberations are not one thing, liberations that are emptiness another, void liberations another, liberations that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent liberations, liberations that are emptiness, void liberations, liberations that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.114“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 [F.11.a] 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, [F.11.b] 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.

12.115“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, [F.12.a] 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 [F.12.b] 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; [F.13.a] the limit of the future; and the middle‍—all of these‍—are without duality and cannot be divided into two.

12.116“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, [F.13.b] 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.

12.117“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 [F.14.a] 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.

12.118“Venerable Śāradvatīputra, it is because the dhāraṇī gateways [F.14.b] 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 [F.15.a] 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.

12.119“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 [F.15.b] 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 [F.16.a] divided into two.

12.120“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 [F.16.b] 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.

12.121“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 [F.17.a] 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, [F.17.b] 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.

12.122“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, [F.18.a] 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.

12.123“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 [F.18.b] 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.

12.124“Moreover, Venerable Śāradvatīputra, it is because the realm of phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, [F.19.a] 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 [F.19.b] 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.

12.125“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. [F.20.a] 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.

12.126“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, [F.20.b] 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.

12.127“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 [F.21.a] 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 [F.21.b] 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.

12.128“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 [F.22.a] 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.

12.129“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 [F.22.b] 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 [F.23.a] of these‍—are without duality and cannot be divided into two.

12.130“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 [F.23.b] 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.

12.131“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 [F.24.a] 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.

12.132“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. [F.24.b] [B2]

12.133“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 limits 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.

12.134“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, [F.25.a] 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.

12.135“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.

12.136“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,’ [F.25.b] 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.

12.137“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.

12.138“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 [F.26.a] 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.

12.139“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.

12.140“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the nose is beyond all limits?’ [F.26.b] 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.

12.141“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.

12.142“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 [F.27.a] 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.

12.143“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.

12.144“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 [F.27.b] 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.

12.145“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.

12.146“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 [F.28.a] cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because odors are beyond all limits.

12.147“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.

12.148“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.

12.149“You said, ‘Why [F.28.b] 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.

12.150“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.

12.151“You said, ‘Why should one know that bodhisattvas are beyond all limits, because [F.29.a] 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.

12.152“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.

12.153“You said, ‘Why should one know that bodhisattvas are beyond all limits, because gustatory [F.29.b] 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.

12.154“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.

12.155“You said, ‘Why should one know that bodhisattvas are beyond all limits, [F.30.a] 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.

12.156“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.

12.157“You said, ‘Why should one know that bodhisattvas are beyond all limits, because [F.30.b] 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.

12.158“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.

12.159“You said, ‘Why should one know that bodhisattvas are beyond all limits, because lingually compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, [F.31.a] 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.

12.160“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.

12.161“You said, ‘Why should one know that bodhisattvas are beyond all limits, because mentally compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, [F.31.b] 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.

12.162“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.

12.163“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 [F.32.a] 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.

12.164“You said, ‘Why should one know that bodhisattvas are beyond all limits, because feelings conditioned by nasally compounded sensory contact are beyond all limits?’ Venerable Śāradvatīputra, feelings conditioned by nasally 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 nasally compounded sensory contact are emptiness, the past limit of feelings conditioned by 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 feelings conditioned by nasally compounded sensory contact are beyond all limits.

12.165“You said, ‘Why should one know that bodhisattvas are beyond all limits, [F.32.b] because feelings conditioned by lingually compounded sensory contact are beyond all limits?’ Venerable Śāradvatīputra, feelings conditioned by lingually 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 lingually compounded sensory contact are emptiness, the past limit of feelings conditioned by 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 feelings conditioned by lingually compounded sensory contact are beyond all limits.

12.166“You said, ‘Why should one know that bodhisattvas are beyond all limits, because feelings conditioned by corporeally compounded sensory contact are beyond all limits?’ Venerable Śāradvatīputra, feelings conditioned by corporeally 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 corporeally compounded sensory contact are emptiness, the past limit of feelings conditioned by 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 feelings conditioned by [F.33.a] corporeally compounded sensory contact are beyond all limits.

12.167“You said, ‘Why should one know that bodhisattvas are beyond all limits, because feelings conditioned by mentally compounded sensory contact are beyond all limits?’ Venerable Śāradvatīputra, feelings conditioned by mentally 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 mentally compounded sensory contact are emptiness, the past limit of feelings conditioned by 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 feelings conditioned by mentally compounded sensory contact are beyond all limits.

12.168“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the earth element is beyond all limits?’ Venerable Śāradvatīputra, the earth element 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 earth element is emptiness, the past limit of the earth element 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 [F.33.b] are beyond all limits, because the earth element is beyond all limits.

12.169“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the water element is beyond all limits?’ Venerable Śāradvatīputra, the water element 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 water element is emptiness, the past limit of the water element 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 water element is beyond all limits.

12.170“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the fire element is beyond all limits?’ Venerable Śāradvatīputra, the fire element 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 fire element is emptiness, the past limit of the fire element 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 fire element is beyond all limits.

12.171“You said, ‘Why should one know that bodhisattvas are beyond all limits, [F.34.a] because the wind element is beyond all limits?’ Venerable Śāradvatīputra, the wind element 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 wind element is emptiness, the past limit of the wind element 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 wind element is beyond all limits.

12.172“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the space element is beyond all limits?’ Venerable Śāradvatīputra, the space element 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 space element is emptiness, the past limit of the space element 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 space element is beyond all limits.

12.173“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the consciousness element is beyond all limits?’ Venerable [F.34.b] Śāradvatīputra, the consciousness element 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 consciousness element is emptiness, the past limit of the consciousness element 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 consciousness element is beyond all limits.

12.174“You said, ‘Why should one know that bodhisattvas are beyond all limits, because ignorance is beyond all limits?’ Venerable Śāradvatīputra, ignorance 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 ignorance is emptiness, the past limit of ignorance 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 ignorance is beyond all limits.

12.175“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 [F.35.a] 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.

12.176“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.

12.177“You said, ‘Why should one know that bodhisattvas are beyond all limits, because name and form are beyond all limits?’ Venerable Śāradvatīputra, name and form 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, [F.35.b] but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because name and form are emptiness, the past limit of name and form 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 name and form are beyond all limits.

12.178“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the six sense fields are beyond all limits?’ Venerable Śāradvatīputra, the six sense fields 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 six sense fields are emptiness, the past limit of the six sense fields 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 six sense fields are beyond all limits.

12.179“You said, ‘Why should one know that bodhisattvas are beyond all limits, because sensory contact is beyond all limits?’ Venerable Śāradvatīputra, 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 sensory contact [F.36.a] is emptiness, the past limit of 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 sensory contact is beyond all limits.

12.180“You said, ‘Why should one know that bodhisattvas are beyond all limits, because sensation is beyond all limits?’ Venerable Śāradvatīputra, sensation 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 sensation is emptiness, the past limit of sensation 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 sensation is beyond all limits.

12.181“You said, ‘Why should one know that bodhisattvas are beyond all limits, because craving is beyond all limits?’ Venerable Śāradvatīputra, craving 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 craving is emptiness, the past limit of craving cannot be apprehended, the future limit cannot be apprehended, [F.36.b] 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 craving is beyond all limits.

12.182“You said, ‘Why should one know that bodhisattvas are beyond all limits, because grasping is beyond all limits?’ Venerable Śāradvatīputra, grasping 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 grasping is emptiness, the past limit of grasping 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 grasping is beyond all limits.

12.183“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the rebirth process is beyond all limits?’ Venerable Śāradvatīputra, the rebirth process 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 rebirth process is emptiness, the past limit of the rebirth process 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, [F.37.a] Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the rebirth process is beyond all limits.

12.184“You said, ‘Why should one know that bodhisattvas are beyond all limits, because birth is beyond all limits?’ Venerable Śāradvatīputra, birth 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 birth is emptiness, the past limit of birth 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 birth is beyond all limits.

12.185“You said, ‘Why should one know that bodhisattvas are beyond all limits, because aging and death are beyond all limits?’ Venerable Śāradvatīputra, aging and death 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 aging and death are emptiness, the past limit of aging and death 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 aging and death are beyond all limits.

12.186“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the perfection of generosity is beyond [F.37.b] all limits?’ Venerable Śāradvatīputra, the perfection of generosity 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 perfection of generosity is emptiness, the past limit of the perfection of generosity 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 perfection of generosity is beyond all limits.

12.187“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the perfection of ethical discipline is beyond all limits?’ Venerable Śāradvatīputra, the perfection of ethical discipline 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 perfection of ethical discipline is emptiness, the past limit of the perfection of ethical discipline 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 perfection of ethical discipline is beyond all limits.

12.188“You said, ‘Why should one know that bodhisattvas are beyond all limits, [F.38.a] because the perfection of tolerance is beyond all limits?’ Venerable Śāradvatīputra, the perfection of tolerance 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 perfection of tolerance is emptiness, the past limit of the perfection of tolerance 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 perfection of tolerance is beyond all limits.

12.189“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the perfection of perseverance is beyond all limits?’ Venerable Śāradvatīputra, the perfection of perseverance 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 perfection of perseverance is emptiness, the past limit of the perfection of perseverance 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 perfection of perseverance is beyond all limits.

12.190“You said, ‘Why should one know that bodhisattvas [F.38.b] are beyond all limits, because the perfection of meditative concentration is beyond all limits?’ Venerable Śāradvatīputra, the perfection of meditative concentration 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 perfection of meditative concentration is emptiness, the past limit of the perfection of meditative concentration 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 perfection of meditative concentration is beyond all limits.

12.191“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the perfection of wisdom is beyond all limits?’ Venerable Śāradvatīputra, the perfection of wisdom 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 perfection of wisdom is emptiness, the past limit of the perfection of wisdom 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 perfection of wisdom is beyond all limits. [F.39.a] [B3]

12.192“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of internal phenomena is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of internal phenomena 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 emptiness of internal phenomena is emptiness, the past limit of the emptiness of internal 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 the emptiness of internal phenomena is beyond all limits.

12.193“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of external phenomena is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of external phenomena 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 emptiness of external phenomena is emptiness, the past limit of the emptiness of external 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 the emptiness of external phenomena is beyond all limits.

12.194“You said, ‘Why should one know that bodhisattvas [F.39.b] are beyond all limits, because the emptiness of external and internal phenomena is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of external and internal phenomena 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 emptiness of external and internal phenomena is emptiness, the past limit of the emptiness of external and internal 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 the emptiness of external and internal phenomena is beyond all limits.

12.195“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of emptiness is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of emptiness 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 emptiness of emptiness is emptiness, the past limit of the emptiness of emptiness 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 of emptiness is beyond all limits.

12.196“You said, ‘Why should one know that bodhisattvas are beyond all limits, because [F.40.a] the emptiness of great extent is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of great extent 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 emptiness of great extent is emptiness, the past limit of the emptiness of great extent 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 of great extent is beyond all limits.

12.197“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of ultimate reality is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of ultimate reality 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 emptiness of ultimate reality is emptiness, the past limit of the emptiness of ultimate reality 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 of ultimate reality is beyond all limits.

12.198“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of conditioned phenomena is beyond all limits?’ Venerable [F.40.b] Śāradvatīputra, the emptiness of conditioned phenomena 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 emptiness of conditioned phenomena is emptiness, the past limit of the emptiness of conditioned 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 the emptiness of conditioned phenomena is beyond all limits.

12.199“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of unconditioned phenomena is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of unconditioned phenomena 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 emptiness of unconditioned phenomena is emptiness, the past limit of the emptiness of unconditioned 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 the emptiness of unconditioned phenomena is beyond all limits.

12.200“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of the unlimited is beyond all limits?’ Venerable [F.41.a] Śāradvatīputra, the emptiness of the unlimited 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 emptiness of the unlimited is emptiness, the past limit of the emptiness of the unlimited 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 of the unlimited is beyond all limits.

12.201“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of that which has neither beginning nor end is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of that which has neither beginning nor end 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 emptiness of that which has neither beginning nor end is emptiness, the past limit of the emptiness of that which has neither beginning nor end 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 of that which has neither beginning nor end is beyond all limits.

12.202“You said, ‘Why should one know that bodhisattvas are beyond all limits, [F.41.b] because the emptiness of nonexclusion is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of nonexclusion 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 emptiness of nonexclusion is emptiness, the past limit of the emptiness of nonexclusion 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 of nonexclusion is beyond all limits.

12.203“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of inherent nature is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of inherent nature 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 emptiness of inherent nature is emptiness, the past limit of the emptiness of inherent nature 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 of inherent nature is beyond all limits.

12.204“You said, ‘Why should one know that bodhisattvas are beyond all limits, [F.42.a] because the emptiness of all phenomena is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of all phenomena 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 emptiness of all phenomena is emptiness, the past limit of the emptiness of all 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 the emptiness of all phenomena is beyond all limits.

12.205“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of intrinsic defining characteristics is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of intrinsic defining characteristics 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 emptiness of intrinsic defining characteristics is emptiness, the past limit of the emptiness of intrinsic defining characteristics 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 of intrinsic defining characteristics is beyond all limits.

12.206“You said, ‘Why [F.42.b] should one know that bodhisattvas are beyond all limits, because the emptiness of that which cannot be apprehended is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of that which cannot be apprehended 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 emptiness of that which cannot be apprehended is emptiness, the past limit of the emptiness of that which cannot be apprehended 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 of that which cannot be apprehended is beyond all limits.

12.207“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of nonentities is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of nonentities 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 emptiness of nonentities is emptiness, the past limit of the emptiness of nonentities 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 of nonentities is beyond all limits.

12.208“You said, ‘Why should [F.43.a] one know that bodhisattvas are beyond all limits, because the emptiness of essential nature is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of essential nature 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 emptiness of essential nature is emptiness, the past limit of the emptiness of essential nature 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 of essential nature is beyond all limits.

12.209“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness of an essential nature of nonentities is beyond all limits?’ Venerable Śāradvatīputra, the emptiness of an essential nature of nonentities 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 emptiness of an essential nature of nonentities is emptiness, the past limit of the emptiness of an essential nature of nonentities 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 of an essential nature of nonentities is beyond all [F.43.b] limits.

12.210“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.

12.211“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.

12.212“You said, [F.44.a] ‘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.

12.213“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.

12.214“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the powers [F.44.b] 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.

12.215“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.

12.216“You said, ‘Why should one know that bodhisattvas are beyond all [F.45.a] 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.

12.217“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 [F.45.b] the noble ones are beyond all limits.

12.218“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.

12.219“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, [F.46.a] Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the immeasurable attitudes are beyond all limits.

12.220“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.

12.221“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, [F.46.b] 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.

12.222“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.

12.223“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 [F.47.a] 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.

12.224“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. [F.47.b]

12.225“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.

12.226“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.

12.227“You said, ‘Why should one know [F.48.a] 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.

12.228“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.

12.229“You said, [F.48.b] ‘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.

12.230“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.

12.231“You [F.49.a] 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.

12.232“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”?’

12.233“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, [F.49.b] 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.’

12.234“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, [F.50.a] 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.’

12.235“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, [F.50.b] 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.’

12.236“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 [F.51.a] 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.’

12.237“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 [F.51.b] 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.’

12.238“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. [F.52.a] 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.’

12.239“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 [F.52.b] 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.’

12.240“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, [F.53.a] 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, [F.53.b] 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.’

12.241“Moreover, Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity. If you ask why, it is because in emptiness there is no perfection of generosity, and there are no bodhisattvas. The perfection of ethical discipline is empty of the perfection of ethical discipline. If you ask why, it is because in emptiness there is no perfection of ethical discipline, and there are no bodhisattvas. The perfection of tolerance is empty of the perfection of tolerance. If you ask why, it is because in emptiness there is no perfection of tolerance, and there are no bodhisattvas. The perfection of perseverance is empty of the perfection of perseverance. If you ask why, it is because in emptiness there is no perfection of perseverance, and there are no bodhisattvas. [F.54.a] The perfection of meditative concentration is empty of the perfection of meditative concentration. If you ask why, it is because in emptiness there is no perfection of meditative concentration, and there are no bodhisattvas. The perfection of wisdom is empty of the perfection of wisdom. If you ask why, it is because in emptiness there is no perfection of wisdom, and there are no bodhisattvas.

12.242“Moreover, Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena. If you ask why, it is because in emptiness there is no emptiness of internal phenomena, and there are no bodhisattvas. The emptiness of external phenomena is empty of the emptiness of external phenomena. If you ask why, it is because in emptiness there is no emptiness of external phenomena, and there are no bodhisattvas. The emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena. If you ask why, it is because in emptiness there is no emptiness of external and internal phenomena, and there are no bodhisattvas. The emptiness of emptiness is empty of the emptiness of emptiness. If you ask why, it is because in emptiness there is no emptiness of emptiness, and there are no bodhisattvas. The emptiness of great extent is empty of the emptiness of great extent. If you ask why, it is because in emptiness there is no emptiness of great extent, and there are no bodhisattvas. The emptiness of ultimate reality is empty of the emptiness of ultimate reality. If you ask why, it is because in emptiness there is no emptiness of ultimate reality, and there are no bodhisattvas. The emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena. If you ask why, it is because in emptiness there is no emptiness of conditioned phenomena, and there are no bodhisattvas. The emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena. If you ask why, it is because in emptiness there is no emptiness of unconditioned phenomena, and there are no bodhisattvas. The emptiness of the unlimited is empty of the emptiness of the unlimited. If you ask why, it is because in emptiness there is no emptiness of the unlimited, there are no [F.54.b] bodhisattvas. The emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end. If you ask why, it is because in emptiness there is no emptiness of that which has neither beginning nor end, and there are no bodhisattvas. The emptiness of nonexclusion is empty of the emptiness of nonexclusion. If you ask why, it is because in emptiness there is no emptiness of nonexclusion, and there are no bodhisattvas. The emptiness of inherent nature is empty of the emptiness of inherent nature. If you ask why, it is because in emptiness there is no emptiness of inherent nature, and there are no bodhisattvas. The emptiness of all phenomena is empty of the emptiness of all phenomena. If you ask why, it is because in emptiness there is no emptiness of all phenomena, and there are no bodhisattvas. The emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics. If you ask why, it is because in emptiness there is no emptiness of intrinsic defining characteristics, and there are no bodhisattvas. The emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended. If you ask why, it is because in emptiness there is no emptiness of that which cannot be apprehended, and there are no bodhisattvas. The emptiness of nonentities is empty of the emptiness of nonentities. If you ask why, it is because in emptiness there is no emptiness of nonentities, and there are no bodhisattvas. The emptiness of essential nature is empty of the emptiness of essential nature. If you ask why, it is because in emptiness there is no emptiness of essential nature, and there are no bodhisattvas. The emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities. If you ask why, it is because in emptiness there is no emptiness of an essential nature of nonentities, and there are no bodhisattvas.

12.243“Moreover, Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness. If you ask why, it is because in emptiness there are no applications of mindfulness, and [F.55.a] there are no bodhisattvas. The correct exertions are empty of the correct exertions. If you ask why, it is because in emptiness there are no correct exertions, and there are no bodhisattvas. The supports for miraculous ability are empty of the supports for miraculous ability. If you ask why, it is because in emptiness there are no supports for miraculous ability, and there are no bodhisattvas. the faculties are empty of the faculties . If you ask why, it is because in emptiness there are no faculties , and there are no bodhisattvas. the powers are empty of the powers. If you ask why, it is because in emptiness there are no powers, and there are no bodhisattvas. The branches of enlightenment are empty of the branches of enlightenment. If you ask why, it is because in emptiness there are no branches of enlightenment, and there are no bodhisattvas. The noble eightfold path is empty of the noble eightfold path. If you ask why, it is because in emptiness there is no noble eightfold path, and there are no bodhisattvas.

12.244“The truths of the noble ones are empty of the truths of the noble ones. If you ask why, it is because in emptiness there are no truths of the noble ones, and there are no bodhisattvas. The meditative concentrations are empty of the meditative concentrations. If you ask why, it is because in emptiness there are no meditative concentrations, and there are no bodhisattvas. The immeasurable attitudes are empty of the immeasurable attitudes. If you ask why, it is because in emptiness there are no immeasurable attitudes, and there are no bodhisattvas. The formless absorptions are empty of the formless absorptions. If you ask why, it is because in emptiness there are no formless absorptions, and there are no bodhisattvas. The eight liberations [F.55.b] are empty of the eight liberations. If you ask why, it is because in emptiness there are no eight liberations, and there are no bodhisattvas. The nine serial steps of meditative absorption are empty of the nine serial steps of meditative absorption. If you ask why, it is because in emptiness there are no nine serial steps of meditative absorption, and there are no bodhisattvas. The emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because in emptiness there are no emptiness, signlessness, and wishlessness gateways to liberation, and there are no bodhisattvas. The extrasensory powers are empty of the extrasensory powers. If you ask why, it is because in emptiness there are no extrasensory powers, and there are no bodhisattvas. The meditative stabilities are empty of the meditative stabilities. If you ask why, it is because in emptiness there are no meditative stabilities, and there are no bodhisattvas. The dhāraṇī gateways are empty of the dhāraṇī gateways. If you ask why, it is because in emptiness there are no dhāraṇī gateways, and there are no bodhisattvas.

12.245“the powers of the tathāgatas are empty of the powers of the tathāgatas. If you ask why, it is because in emptiness there are no powers of the tathāgatas, and there are no bodhisattvas. The fearlessnesses are empty of the fearlessnesses. If you ask why, it is because in emptiness there are no fearlessnesses, and there are no bodhisattvas. The kinds of exact knowledge are empty of the kinds of exact knowledge. If you ask why, it is because in emptiness there are no kinds of exact knowledge, and there are no bodhisattvas. [F.56.a] Great compassion is empty of great compassion. If you ask why, it is because in emptiness there is no great compassion, and there are no bodhisattvas. The distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. If you ask why, it is because in emptiness there are no distinct qualities of the buddhas, and there are no bodhisattvas.

12.246“The realm of phenomena is empty of the realm of phenomena. If you ask why, it is because in emptiness there is no realm of phenomena, and there are no bodhisattvas. The real nature is empty of the real nature. If you ask why, it is because in emptiness there is no real nature, and there are no bodhisattvas. The very limit of reality is empty of the very limit of reality. If you ask why, it is because in emptiness there is no very limit of reality, and there are no bodhisattvas. The realm of the inconceivable is empty of the realm of the inconceivable. If you ask why, it is because in emptiness there is no realm of the inconceivable, and there are no bodhisattvas. Omniscience is empty of omniscience. If you ask why, it is because in emptiness there is no omniscience, and there are no bodhisattvas. The knowledge of the aspects of the path is empty of the knowledge of the aspects of the path. If you ask why, it is because in emptiness there is no knowledge of the aspects of the path, and there are no bodhisattvas. All-aspect omniscience is empty of all-aspect omniscience. If you ask why, it is because in emptiness there is no all-aspect omniscience, and there are no bodhisattvas.

12.247“The vehicle of the śrāvakas is empty of the vehicle of the śrāvakas. If you ask why, it is because in emptiness there is no vehicle of the śrāvakas, and there are no bodhisattvas. The vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas. If you ask why, [F.56.b] it is because in emptiness there is no vehicle of the pratyekabuddhas, and there are no bodhisattvas. The vehicle of the buddhas is empty of the vehicle of the buddhas. If you ask why, it is because in emptiness there is no vehicle of the buddhas, and there are no bodhisattvas. The śrāvakas are empty of the śrāvakas. If you ask why, it is because in emptiness there are no śrāvakas, and there are no bodhisattvas. The pratyekabuddhas are empty of the pratyekabuddhas. If you ask why, it is because in emptiness there are no pratyekabuddhas, and there are no bodhisattvas. The tathāgatas are empty of the tathāgatas. If you ask why, it is because in emptiness there are no tathāgatas, and there are no bodhisattvas.

12.248“Venerable Śāradvatīputra, this is the reason it cannot even be discerned and apprehended, for instance, that ‘physical forms are a bodhisattva’; it cannot even be discerned and apprehended, for instance, that ‘feelings are a bodhisattva’; it cannot even be discerned and apprehended, for instance, that ‘perceptions are a bodhisattva’; it cannot even be discerned and apprehended, for instance, that ‘formative predispositions are a bodhisattva’; and it cannot even be discerned and apprehended, for instance, that ‘consciousness is a bodhisattva.’

12.249“Venerable Śāradvatīputra, you said, ‘Why do you say, “Since in all respects, and in each and every way, I do not apprehend a bodhisattva, then to which bodhisattvas should I give teaching and instruction in what perfection of wisdom”?’

12.250“Venerable Śāradvatīputra, physical forms do not exist and cannot be apprehended in physical forms, physical forms do not exist and cannot be apprehended in feelings, feelings do not exist and cannot be apprehended in feelings, and feelings do not exist and cannot be apprehended in physical forms. Physical forms and feelings do not exist and cannot be apprehended in perceptions, perceptions do not exist and cannot be apprehended in perceptions, and perceptions do not exist and cannot be apprehended in physical forms or feelings. Physical forms, feelings, [F.57.a] and perceptions do not exist and cannot be apprehended in formative predispositions; formative predispositions do not exist and cannot be apprehended in formative predispositions; and formative predispositions do not exist and cannot be apprehended in physical forms, feelings, or perceptions. Physical forms, feelings, perceptions, and formative predispositions do not exist and cannot be apprehended in consciousness; consciousness does not exist and cannot be apprehended in consciousness; and consciousness does not exist and cannot be apprehended in physical forms, feelings, perceptions, or formative predispositions.

12.251“Venerable Śāradvatīputra, the eyes do not exist and cannot be apprehended in the eyes, the eyes do not exist and cannot be apprehended in the ears, the ears do not exist and cannot be apprehended in the ears, and the ears do not exist and cannot be apprehended in the eyes. The eyes and the ears do not exist and cannot be apprehended in the nose, the nose does not exist and cannot be apprehend in the nose, and the nose does not exist and cannot be apprehended in the eyes or the ears. The eyes, the ears, and the nose do not exist and cannot be apprehended in the tongue; the tongue does not exist and cannot be apprehended in the tongue; and the tongue does not exist and cannot be apprehended in the eyes, the ears, or the nose. The eyes, the ears, the nose, and the tongue do not exist and cannot be apprehended in the body; the body does not exist and cannot be apprehended in the body; and the body does not exist and cannot be apprehended in the eyes, the ears, the nose, or the tongue. The eyes, the ears, the nose, the tongue, and the body do not exist and cannot be apprehended in the mental faculty; the mental faculty does not exist and cannot be apprehended in the mental faculty; and the mental faculty does not exist and cannot be apprehended in the eyes, the ears, the nose, the tongue, or the body.

12.252“Sights do not exist and cannot be apprehended in sights, sights do not exist and cannot be apprehended in sounds, sounds do not exist and cannot be apprehended in sounds, and sounds do not exist and cannot be apprehended in sights. Sights and sounds do not exist and cannot be apprehended in odors, odors do not exist and cannot be apprehend in odors, and odors do not exist and cannot be apprehended in sights or sounds. Sights, sounds, and odors do not exist and cannot be apprehended in tastes; tastes do not exist and cannot be apprehended in tastes; and tastes do not exist and cannot be apprehended in sights, sounds, or odors. Sights, sounds, odors, and tastes do not exist and cannot be apprehended in tangibles; [F.57.b] tangibles do not exist and cannot be apprehended in tangibles; and tangibles do not exist and cannot be apprehended in sights, sounds, odors, or tastes. Sights, sounds, odors, tastes, and tangibles do not exist and cannot be apprehended in mental phenomena; mental phenomena do not exist and cannot be apprehended in mental phenomena; and mental phenomena do not exist and cannot be apprehended in sights, sounds, odors, tastes, or tangibles.

12.253“Visual consciousness does not exist and cannot be apprehended in visual consciousness, visual consciousness does not exist and cannot be apprehended in auditory consciousness, auditory consciousness does not exist and cannot be apprehended in auditory consciousness, and auditory consciousness does not exist and cannot be apprehended in visual consciousness. Visual consciousness and auditory consciousness do not exist and cannot be apprehended in olfactory consciousness, olfactory consciousness does not exist and cannot be apprehend in olfactory consciousness, and olfactory consciousness does not exist and cannot be apprehended in visual consciousness or auditory consciousness. Visual consciousness, auditory consciousness, and olfactory consciousness do not exist and cannot be apprehended in gustatory consciousness; gustatory consciousness does not exist and cannot be apprehended in gustatory consciousness; and gustatory consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, or olfactory consciousness. Visual consciousness, auditory consciousness, olfactory consciousness, and gustatory consciousness do not exist and cannot be apprehended in tactile consciousness; tactile consciousness does not exist and cannot be apprehended in tactile consciousness; and tactile consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, or gustatory consciousness. Visual consciousness, [F.58.a] auditory consciousness, olfactory consciousness, gustatory consciousness, and tactile consciousness do not exist and cannot be apprehended in mental consciousness; mental consciousness does not exist and cannot be apprehended in mental consciousness; and mental consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, or tactile consciousness.

12.254“Visually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, visually compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact, aurally compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact, and aurally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact. Visually compounded sensory contact and aurally compounded sensory contact do not exist and cannot be apprehended in nasally compounded sensory contact, nasally compounded sensory contact does not exist and cannot be apprehend in nasally compounded sensory contact, and nasally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact or aurally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, and nasally compounded sensory contact do not exist and cannot be apprehended in lingually compounded sensory contact; lingually compounded sensory contact does not exist and cannot be apprehended in lingually compounded sensory contact; and lingually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, or nasally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, and lingually compounded sensory contact do not exist and cannot be apprehended in corporeally compounded sensory contact; corporeally compounded sensory contact does not exist and cannot be apprehended in corporeally compounded sensory contact; and corporeally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, [F.58.b] nasally compounded sensory contact, or lingually compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, and corporeally compounded sensory contact do not exist and cannot be apprehended in mentally compounded sensory contact; mentally compounded sensory contact does not exist and cannot be apprehended in mentally compounded sensory contact; and mentally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, or corporeally compounded sensory contact.

12.255“Feelings conditioned by visually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact. Feelings conditioned by visually compounded sensory contact and feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehend in feelings conditioned by nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact or feelings conditioned by aurally compounded sensory contact. Feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by lingually compounded sensory contact; feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by lingually compounded sensory contact; and feelings conditioned by lingually compounded sensory contact [F.59.a] do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, or feelings conditioned by nasally compounded sensory contact. Feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, and feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by corporeally compounded sensory contact; feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by corporeally compounded sensory contact; and feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, or feelings conditioned by lingually compounded sensory contact. Feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by mentally compounded sensory contact; feelings conditioned by mentally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by mentally compounded sensory contact; and feelings conditioned by mentally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, or feelings conditioned by corporeally compounded sensory contact. [B4]

12.256“The earth element [F.59.b] does not exist and cannot be apprehended in the earth element, the earth element does not exist and cannot be apprehended in the water element, the water element does not exist and cannot be apprehended in the water element, and the water element does not exist and cannot be apprehended in the earth element. The earth element and the water element do not exist and cannot be apprehended in the fire element, the fire element does not exist and cannot be apprehend in the fire element, and the fire element does not exist and cannot be apprehended in the earth element or the water element. The earth element, the water element, and the fire element do not exist and cannot be apprehended in the wind element; the wind element does not exist and cannot be apprehended in the wind element; and the wind element does not exist and cannot be apprehended in the earth element, the water element, or the fire element. The earth element, the water element, the fire element, and the wind element do not exist and cannot be apprehended in the space element; the space element does not exist and cannot be apprehended in the space element; and the space element does not exist and cannot be apprehended in the earth element, the water element, the fire element, or the wind element. The earth element, the water element, the fire element, the wind element, and the space element do not exist and cannot be apprehended in the consciousness element; the consciousness element does not exist and cannot be apprehended in the consciousness element; and the consciousness element does not exist and cannot be apprehended in the earth element, the water element, the fire element, the wind element, or the space element.

12.257“Venerable Śāradvatīputra, ignorance does not exist and cannot be apprehended in ignorance, ignorance does not exist and cannot be apprehended in formative predispositions, formative predispositions do not exist and cannot be apprehended in formative predispositions, and formative predispositions do not exist and cannot be apprehended in ignorance. Ignorance and formative predispositions do not exist and cannot be apprehended in consciousness, consciousness does not exist and [F.60.a] cannot be apprehend in consciousness, and consciousness does not exist and cannot be apprehended in ignorance or formative predispositions. Ignorance, formative predispositions, and consciousness do not exist and cannot be apprehended in name and form; name and form do not exist and cannot be apprehended in name and form; and name and form do not exist and cannot be apprehended in ignorance, formative predispositions, or consciousness. Ignorance, formative predispositions, consciousness, and name and form do not exist and cannot be apprehended in the six sense fields; the six sense fields do not exist and cannot be apprehended in the six sense fields; and the six sense fields do not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, or name and form. Ignorance, formative predispositions, consciousness, name and form, and the six sense fields do not exist and cannot be apprehended in sensory contact; sensory contact does not exist and cannot be apprehended in sensory contact; and sensory contact does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, or the six sense fields. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, and sensory contact do not exist and cannot be apprehended in sensation; sensation does not exist and cannot be apprehended in sensation; and sensation does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, or sensory contact. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, and sensation do not exist and cannot be apprehended in craving; craving does not exist and cannot be apprehended in craving; and craving does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, or sensation. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, and craving do not exist [F.60.b] and cannot be apprehended in grasping; grasping does not exist and cannot be apprehended in grasping; and grasping does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, or craving. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, and grasping do not exist and cannot be apprehended in the rebirth process; the rebirth process does not exist and cannot be apprehended in the rebirth process; and the rebirth process does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, or grasping. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, and the rebirth process do not exist and cannot be apprehended in birth ; birth does not exist and cannot be apprehended in birth ; and birth does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, or the rebirth process. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, and birth do not exist and cannot be apprehended in aging and death; aging and death do not exist and cannot be apprehended in aging and death; and aging and death do not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, or birth .

12.258“The perfection of generosity does not exist and cannot be apprehended in the perfection of generosity, the perfection of generosity does not exist and cannot be apprehended in the perfection of ethical discipline, the perfection of ethical discipline does not exist and cannot be apprehended in the perfection of ethical discipline, and the perfection of ethical discipline does not exist [F.61.a] and cannot be apprehended in the perfection of generosity. The perfection of generosity and the perfection of ethical discipline do not exist and cannot be apprehended in the perfection of tolerance, the perfection of tolerance does not exist and cannot be apprehend in the perfection of tolerance, and the perfection of tolerance does not exist and cannot be apprehended in the perfection of generosity or the perfection of ethical discipline. The perfection of generosity, the perfection of ethical discipline, and the perfection of tolerance do not exist and cannot be apprehended in the perfection of perseverance; the perfection of perseverance does not exist and cannot be apprehended in the perfection of perseverance; and the perfection of perseverance does not exist and cannot be apprehended in the perfection of generosity, the perfection of ethical discipline, or the perfection of tolerance. The perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, and the perfection of perseverance do not exist and cannot be apprehended in the perfection of meditative concentration; the perfection of meditative concentration does not exist and cannot be apprehended in the perfection of meditative concentration; and the perfection of meditative concentration does not exist and cannot be apprehended in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, or the perfection of perseverance. The perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration do not exist and cannot be apprehended in the perfection of wisdom; the perfection of wisdom does not exist and cannot be apprehended in the perfection of wisdom; and the perfection of wisdom does not exist and cannot be apprehended in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, [F.61.b] the perfection of perseverance, or the perfection of meditative concentration.

12.259“The emptiness of internal phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of internal phenomena does not exist and cannot be apprehended in the emptiness of external phenomena, the emptiness of external phenomena does not exist and cannot be apprehended in the emptiness of external phenomena, and the emptiness of external phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena.

12.260“The emptiness of internal phenomena and the emptiness of external phenomena do not exist and cannot be apprehended in the emptiness of external and internal phenomena, the emptiness of external and internal phenomena does not exist and cannot be apprehended in the emptiness of external and internal phenomena, and the emptiness of external and internal phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena or the emptiness of external phenomena.

12.261“The emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena do not exist and cannot be apprehended in the emptiness of emptiness, the emptiness of emptiness does not exist and cannot be apprehended in the emptiness of emptiness, and the emptiness of emptiness does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, or the emptiness of external and internal phenomena.

12.262“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and the emptiness of emptiness do not exist and cannot be apprehended in the emptiness of great extent, the emptiness of great extent does not exist and cannot be apprehended in the emptiness of great extent, and the emptiness of great extent does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, or the emptiness of emptiness.

12.263“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, and the emptiness of great extent do not exist and cannot be apprehended in the emptiness of ultimate reality; the emptiness of ultimate reality does not exist and cannot be apprehended in the emptiness of ultimate reality; and the emptiness of ultimate reality does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, or the emptiness of great extent.

12.264“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, and the emptiness of ultimate reality [F.62.a] do not exist and cannot be apprehended in the emptiness of conditioned phenomena; the emptiness of conditioned phenomena does not exist and cannot be apprehended in the emptiness of conditioned phenomena; and the emptiness of conditioned phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, or the emptiness of ultimate reality.

12.265“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, and the emptiness of conditioned phenomena do not exist and cannot be apprehended in the emptiness of unconditioned phenomena; the emptiness of unconditioned phenomena does not exist and cannot be apprehended in the emptiness of unconditioned phenomena; and the emptiness of unconditioned phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, or the emptiness of conditioned phenomena.

12.266“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, and the emptiness of unconditioned phenomena do not exist and cannot be apprehended in the emptiness of the unlimited; the emptiness of the unlimited does not exist and cannot be apprehended in the emptiness of the unlimited; and the emptiness of the unlimited does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, or the emptiness of unconditioned phenomena.

12.267“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, and the emptiness of the unlimited [F.62.b] do not exist and cannot be apprehended in the emptiness of that which has neither beginning nor end; the emptiness of that which has neither beginning nor end does not exist and cannot be apprehended in the emptiness of that which has neither beginning nor end; and the emptiness of that which has neither beginning nor end does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, or the emptiness of the unlimited.

12.268“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, and the emptiness of that which has neither beginning nor end do not exist and cannot be apprehended in the emptiness of nonexclusion; the emptiness of nonexclusion does not exist and cannot be apprehended in the emptiness of nonexclusion; and the emptiness of nonexclusion does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, or the emptiness of that which has neither beginning nor end.

12.269“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, and the emptiness of nonexclusion do not exist and cannot be apprehended in the emptiness of inherent nature; the emptiness of inherent nature does not exist and cannot be apprehended in the emptiness of inherent nature; and the emptiness of inherent nature does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness [F.63.a] of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, or the emptiness of nonexclusion.

12.270“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, and the emptiness of inherent nature do not exist and cannot be apprehended in the emptiness of all phenomena; the emptiness of all phenomena does not exist and cannot be apprehended in the emptiness of all phenomena; and the emptiness of all phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, or the emptiness of inherent nature.

12.271“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, and the emptiness of all phenomena do not exist and cannot be apprehended in the emptiness of intrinsic defining characteristics; the emptiness of intrinsic defining characteristics does not exist and cannot be apprehended in the emptiness of intrinsic defining characteristics; and the emptiness of intrinsic defining characteristics does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, [F.63.b] the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, or the emptiness of all phenomena.

12.272“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, and the emptiness of intrinsic defining characteristics do not exist and cannot be apprehended in the emptiness of that which cannot be apprehended; the emptiness of that which cannot be apprehended does not exist and cannot be apprehended in the emptiness of that which cannot be apprehended; and the emptiness of that which cannot be apprehended does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, or the emptiness of intrinsic defining characteristics.

12.273“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of [F.64.a] intrinsic defining characteristics, and the emptiness of that which cannot be apprehended do not exist and cannot be apprehended in the emptiness of nonentities; the emptiness of nonentities does not exist and cannot be apprehended in the emptiness of nonentities; and the emptiness of nonentities does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, or the emptiness of that which cannot be apprehended.

12.274“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, and the emptiness of nonentities do not exist and cannot be apprehended in the emptiness of essential nature; the emptiness of essential nature does not exist and cannot be apprehended in the emptiness of essential nature; and the emptiness of essential nature does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, [F.64.b] or the emptiness of nonentities.

12.275“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, and the emptiness of essential nature do not exist and cannot be apprehended in the emptiness of an essential nature of nonentities; the emptiness of an essential nature of nonentities does not exist and cannot be apprehended in the emptiness of an essential nature of nonentities; and the emptiness of an essential nature of nonentities does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, or the emptiness of essential nature.

12.276“The applications of mindfulness do not exist and cannot be apprehended in the applications of mindfulness, the applications of mindfulness do not exist and cannot be apprehended in the correct exertions, the correct exertions do not exist and cannot be apprehended in the correct exertions, and the correct exertions do not exist and cannot be apprehended in the applications of mindfulness.

12.277“The applications of mindfulness and the correct exertions do not exist and cannot be apprehended in the supports for miraculous ability, the supports for miraculous ability do not exist [F.65.a] and cannot be apprehended in the supports for miraculous ability, and the supports for miraculous ability do not exist and cannot be apprehended in the applications of mindfulness or the correct exertions.

12.278“The applications of mindfulness, the correct exertions, and the supports for miraculous ability do not exist and cannot be apprehended in the faculties ; the faculties do not exist and cannot be apprehended in the faculties ; and the faculties do not exist and cannot be apprehended in the applications of mindfulness, the correct exertions, or the supports for miraculous ability.

12.279“The applications of mindfulness, the correct exertions, the supports for miraculous ability, and the faculties do not exist and cannot be apprehended in the powers; the powers do not exist and cannot be apprehended in the powers; and the powers do not exist and cannot be apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, or the faculties .

12.280“The applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , and the powers do not exist and cannot be apprehended in the branches of enlightenment; the branches of enlightenment do not exist and cannot be apprehended in the branches of enlightenment; and the branches of enlightenment do not exist and cannot be apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , or the powers.

12.281“The applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers, and the branches of enlightenment do not exist and cannot be apprehended in the path; the path does not exist and cannot be apprehended in the path; and the path does not exist and cannot be apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers, or the branches of enlightenment.

12.282“The truths of the noble ones do not exist and cannot be apprehended in the truths of the noble ones, the truths of the noble ones [F.65.b] do not exist and cannot be apprehended in the meditative concentrations, the meditative concentrations do not exist and cannot be apprehended in the meditative concentrations, and the meditative concentrations do not exist and cannot be apprehended in the truths of the noble ones.

12.283“The truths of the noble ones and the meditative concentrations do not exist and cannot be apprehended in the immeasurable attitudes, the immeasurable attitudes do not exist and cannot be apprehended in the immeasurable attitudes, and the immeasurable attitudes do not exist and cannot be apprehended in the truths of the noble ones or the meditative concentrations.

12.284“The truths of the noble ones, the meditative concentrations, and the immeasurable attitudes do not exist and cannot be apprehended in the formless absorptions; the formless absorptions do not exist and cannot be apprehended in the formless absorptions; and the formless absorptions do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, or the immeasurable attitudes.

12.285“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions do not exist and cannot be apprehended in the liberations; the liberations do not exist and cannot be apprehended in the liberations; and the liberations do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions.

12.286“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, and the liberations do not exist and cannot be apprehended in the serial steps of meditative absorption; the serial steps of meditative absorption do not exist and cannot be apprehended in the serial steps of meditative absorption; and the serial steps of meditative absorption do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, or [F.66.a] the liberations.

12.287“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, and the serial steps of meditative absorption do not exist and cannot be apprehended in the gateways to liberation; the gateways to liberation do not exist and cannot be apprehended in the gateways to liberation; and the gateways to liberation do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, or the serial steps of meditative absorption.

12.288“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, and the gateways to liberation do not exist and cannot be apprehended in the extrasensory powers; the extrasensory powers do not exist and cannot be apprehended in the extrasensory powers; and the extrasensory powers do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, or the gateways to liberation.

12.289“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the gateways to liberation, and the extrasensory powers do not exist and cannot be apprehended in the meditative stabilities; the meditative stabilities do not exist and cannot be apprehended in the meditative stabilities; and the meditative stabilities do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the gateways to liberation, or the extrasensory powers.

12.290“The truths of the noble ones, [F.66.b] the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the gateways to liberation, the extrasensory powers, and the meditative stabilities do not exist and cannot be apprehended in the dhāraṇī gateways; the dhāraṇī gateways do not exist and cannot be apprehended in the dhāraṇī gateways; and the dhāraṇī gateways do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the gateways to liberation, the extrasensory powers, or the meditative stabilities.

12.291“The powers of the tathāgatas do not exist and cannot be apprehended in the powers of the tathāgatas, the powers of the tathāgatas do not exist and cannot be apprehended in the fearlessnesses, the fearlessnesses do not exist and cannot be apprehended in the fearlessnesses, and the fearlessnesses do not exist and cannot be apprehended in the powers of the tathāgatas.

12.292“The powers of the tathāgatas and the fearlessnesses do not exist and cannot be apprehended in the kinds of exact knowledge, the kinds of exact knowledge do not exist and cannot be apprehended in the kinds of exact knowledge, and the kinds of exact knowledge do not exist and cannot be apprehended in the powers of the tathāgatas or the fearlessnesses.

12.293“The powers of the tathāgatas, the fearlessnesses, and the kinds of exact knowledge do not exist and cannot be apprehended in great loving kindness; great loving kindness does not exist and cannot be apprehended in great loving kindness; and great loving kindness does not exist and cannot be apprehended in the powers of the tathāgatas, the fearlessnesses, or the kinds of exact knowledge.

12.294“The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and great loving kindness do not exist and cannot be apprehended in great compassion; great compassion does not exist and cannot be apprehended in great compassion; and great compassion does not exist [F.67.a] and cannot be apprehended in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or great loving kindness.

12.295“The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, and great compassion do not exist and cannot be apprehended in the distinct qualities of the buddhas; the distinct qualities of the buddhas do not exist and cannot be apprehended in the distinct qualities of the buddhas; and the distinct qualities of the buddhas do not exist and cannot be apprehended in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, or great compassion.

12.296“The attributes of the level of the spiritual family do not exist and cannot be apprehended in the attributes of the level of the spiritual family, the attributes of the level of the spiritual family do not exist and cannot be apprehended in the attributes of the eighth level, the attributes of those at the eighth level do not exist and cannot be apprehended in the attributes of those at the eighth level, and the attributes of those at the eighth level do not exist and cannot be apprehended in the attributes of those at the level of the spiritual family.

12.297“The attributes of the level of the spiritual family and the attributes of the eighth level do not exist and cannot be apprehended in the attributes of those who have entered the stream, the attributes of those who have entered the stream do not exist and cannot be apprehended in the attributes of those who have entered the stream, and the attributes of those who have entered the stream do not exist and cannot be apprehended in the attributes of the level of the spiritual family or the attributes of the eighth level.

12.298“The attributes of the level of the spiritual family, the attributes of the eighth level, and the attributes of those who have entered the stream do not exist and cannot be apprehended in the attributes of the level of once-returners; the attributes of the level of once-returners do not exist and cannot be apprehended in the attributes of the level of once-returners; and the attributes of the level of once-returners do not exist and cannot be apprehended in the attributes of the level of the spiritual family, the attributes of the eighth level, or the attributes of those who have entered the stream.

12.299“The attributes of the level of the spiritual family, the attributes of the eighth level, the attributes of those who have entered the stream, and the attributes of the level of once-returners do not exist and cannot be apprehended in the attributes of the level of non-returners; the attributes of the level of non-returners do not exist and cannot be apprehended in the attributes of the level of non-returners; and the attributes of the level of non-returners [F.67.b] do not exist and cannot be apprehended in the attributes of the level of the spiritual family, the attributes of the eighth level, the attributes of those who have entered the stream, or the attributes of the level of once-returners.

12.300“The attributes of the level of the spiritual family, the attributes of the eighth level, the attributes of those who have entered the stream, the attributes of the level of once-returners, and the attributes of the level of non-returners do not exist and cannot be apprehended in the attributes of the arhats; the attributes of the arhats do not exist and cannot be apprehended in the attributes of the arhats; and the attributes of the arhats do not exist and cannot be apprehended in the attributes of the level of the spiritual family, the attributes of the eighth level, the attributes of those who have entered the stream, the attributes of the level of once-returners, or the attributes of the level of non-returners.

12.301“The level of ordinary people does not exist and cannot be apprehended at the level of ordinary people, the level of ordinary people does not exist and cannot be apprehended at the level of the spiritual family, the level of ordinary people and the level of the spiritual family do not exist and cannot be apprehended at the eighth level, the eighth level does not exist and cannot be apprehended at the eighth level, and the eighth level cannot be apprehended at the level of ordinary people or the level of the spiritual family.

12.302“The level of ordinary people, the level of the spiritual family, and the eighth level do not exist and cannot be apprehended at the level of insight; the level of insight does not exist and cannot be apprehended at the level of insight; and the level of insight does not exist and cannot be apprehended at the level of ordinary people, the level of the spiritual family, or the eighth level.

12.303“The level of ordinary people, the level of the spiritual family, the eighth level, and the level of insight do not exist and cannot be apprehended at the level of attenuated refinement; the level of attenuated refinement does not exist and cannot be apprehended at the level of attenuated refinement; and the level of attenuated refinement does not exist and cannot be apprehended at the level of ordinary people, the level of the spiritual family, the eighth level, or the level of insight.

12.304“The level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, and the level of attenuated refinement do not exist and cannot be apprehended at the level of no attachment; the level of no attachment does not exist and cannot be apprehended at the level of no attachment; and the level of no attachment does not exist and cannot be apprehended at the level of ordinary people, the level of the spiritual family, [F.68.a] the eighth level, the level of insight, or the level of attenuated refinement.

12.305“The level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, and the level of no attachment do not exist and cannot be apprehended at the level of spiritual achievement; the level of spiritual achievement does not exist and cannot be apprehended at the level of spiritual achievement; and the level of spiritual achievement does not exist and cannot be apprehended at the level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, or the level of no attachment.

12.306“The level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, and the level of spiritual achievement do not exist and cannot be apprehended at the level of the pratyekabuddhas; the level of the pratyekabuddhas does not exist and cannot be apprehended at the level of the pratyekabuddhas; and the level of the pratyekabuddhas does not exist and cannot be apprehended at the level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, or the level of spiritual achievement.

12.307“The level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, and the level of the pratyekabuddhas do not exist and cannot be apprehended at the level of the bodhisattvas; the level of the bodhisattvas does not exist and cannot be apprehended at the level of the bodhisattvas; and the level of the bodhisattvas does not exist and cannot be apprehended at the level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, or the level of the pratyekabuddhas.

12.308“The level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, the level of the pratyekabuddhas, and the level of the bodhisattvas [F.68.b] do not exist and cannot be apprehended at the level of the perfectly complete buddhas; the level of the perfectly complete buddhas does not exist and cannot be apprehended at the level of the perfectly complete buddhas; and the level of the perfectly complete buddhas does not exist and cannot be apprehended at the level of ordinary people, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, the level of the pratyekabuddhas, or the level of the bodhisattvas.

12.309“knowledge of all the dharmas does not exist and cannot be apprehended in knowledge of all the dharmas, knowledge of all the dharmas does not exist and cannot be apprehended in the knowledge of the aspects of the path, the knowledge of the aspects of the path does not exist and cannot be apprehended in the knowledge of the aspects of the path, and the knowledge of the aspects of the path does not exist and cannot be apprehended in knowledge of all the dharmas.

12.310“knowledge of all the dharmas and the knowledge of the aspects of the path do not exist and cannot be apprehended in the all-aspect omniscience, all-aspect omniscience does not exist and cannot be apprehended in all-aspect omniscience, and all-aspect omniscience does not exist and cannot be apprehended in knowledge of all the dharmas or the knowledge of the aspects of the path.

12.311“Those who have entered the stream do not exist and cannot be apprehended in those who have entered the stream, those who have entered the stream do not exist and cannot be apprehended in once-returners, once-returners do not exist and cannot be apprehended in once-returners, once-returners do not exist and cannot be apprehended in those who have entered the stream, those who have entered the stream and once-returners do not exist and cannot be apprehended in non-returners, non-returners do not exist and cannot be apprehended in non-returners, and non-returners do not exist and cannot be apprehended in those who have entered the stream or once-returners.

12.312“Those who have entered the stream, once-returners, and non-returners do not exist and cannot be apprehended in arhats; arhats do not exist and cannot be apprehended in arhats; and arhats [F.69.a] do not exist and cannot be apprehended in those who have entered the stream, once-returners, or non-returners.

12.313“Those who have entered the stream, once-returners, non-returners, and arhats do not exist and cannot be apprehended in pratyekabuddhas; pratyekabuddhas do not exist and cannot be apprehended in pratyekabuddhas; and pratyekabuddhas do not exist and cannot be apprehended in those who have entered the stream, once-returners, non-returners, or arhats.

12.314“Those who have entered the stream, once-returners, non-returners, arhats, and pratyekabuddhas do not exist and cannot be apprehended in bodhisattvas; bodhisattvas do not exist and cannot be apprehended in bodhisattvas; and bodhisattvas do not exist and cannot be apprehended in those who have entered the stream, once-returners, non-returners, arhats, or pratyekabuddhas.

12.315“Those who have entered the stream, once-returners, non-returners, arhats, pratyekabuddhas, and bodhisattvas do not exist and cannot be apprehended in tathāgatas; tathāgatas do not exist and cannot be apprehended in tathāgatas; and tathāgatas do not exist and cannot be apprehended in those who have entered the stream, once-returners, non-returners, arhats, pratyekabuddhas, or bodhisattvas.

12.316“Bodhisattvas do not exist and cannot be apprehended in bodhisattvas. Bodhisattvas do not exist and cannot be apprehended in the perfection of wisdom. The perfection of wisdom does not exist and cannot be apprehended in the perfection of wisdom. The perfection of wisdom does not exist and cannot be apprehended in bodhisattvas.

12.317“Bodhisattvas and the perfection of wisdom do not exist and cannot be apprehended in teaching and instruction. Teaching and instruction do not exist and cannot [F.69.b] be apprehended in teaching and instruction. Teaching and instruction do not exist and cannot be apprehended in bodhisattvas or the perfection of wisdom.

12.318“So it is, Venerable Śāradvatīputra, that because all phenomena do not exist and cannot be apprehended, bodhisattvas do not exist and cannot be apprehended.

12.319“Venerable Śāradvatīputra, you also said, ‘Why do you say, “One says ‘a bodhisattva.’ It is a mere name”?’ Venerable Śāradvatīputra, this name bodhisattva has been designated adventitiously, and so ‘one says “a bodhisattva.” It is a mere name.’ Venerable Śāradvatīputra, these names physical forms , feelings , perceptions , formative predispositions , and consciousness have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not physical forms, it is not feelings, it is not perceptions, it is not formative predispositions, and it is not consciousness. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.320“Venerable Śāradvatīputra, these names eyes, ears, nose, tongue, body, and mental faculty have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not the eyes, it is not the ears, it is not the nose, it is not the tongue, it is not the body, and it is not the mental faculty. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty [F.70.a] is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.321“Venerable Śāradvatīputra, these names sights, sounds, odors, tastes, tangibles, and mental phenomena have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not sights, it is not sounds, it is not odors, it is not tastes, it is not tangibles, and it is not mental phenomena. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.322“Venerable Śāradvatīputra, these names visual consciousness , auditory consciousness , olfactory consciousness , gustatory consciousness , tactile consciousness , and mental consciousness have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not visual consciousness, it is not auditory consciousness, it is not olfactory consciousness, it is not gustatory consciousness, it is not tactile consciousness, and it is not mental consciousness. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.323“Venerable Śāradvatīputra, these names visually compounded sensory contact , aurally compounded sensory contact , nasally compounded sensory contact , lingually compounded sensory contact , corporeally compounded sensory contact , and mentally compounded sensory contact [F.70.b] have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not visually compounded sensory contact, it is not aurally compounded sensory contact, it is not nasally compounded sensory contact, it is not lingually compounded sensory contact, it is not corporeally compounded sensory contact, and it is not mentally compounded sensory contact. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.324“Venerable Śāradvatīputra, these names feelings conditioned by visually compounded sensory contact , feelings conditioned by aurally compounded sensory contact , feelings conditioned by nasally compounded sensory contact , feelings conditioned by lingually compounded sensory contact , feelings conditioned by corporeally compounded sensory contact , and feelings conditioned by mentally compounded sensory contact have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not feelings conditioned by visually compounded sensory contact, it is not feelings conditioned by aurally compounded sensory contact, it is not feelings conditioned by nasally compounded sensory contact, it is not feelings conditioned by lingually compounded sensory contact, it is not feelings conditioned by corporeally compounded sensory contact, and it is not feelings conditioned by mentally compounded sensory contact. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.325“Venerable Śāradvatīputra, these names earth element , water element , fire element , wind element , space element , [F.71.a] and consciousness element have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not the earth element, it is not the water element, it is not the fire element, it is not the wind element, it is not the space element, and it is not the consciousness element. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.326“Venerable Śāradvatīputra, these names ignorance , formative predispositions , consciousness , name and form , six sense fields , sensory contact , sensation , craving , grasping , the rebirth process , birth, and aging and death have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not ignorance, it is not formative predispositions, it is not consciousness, it is not name and form, it is not the six sense fields, it is not sensory contact, it is not sensation, it is not craving, it is not grasping, it is not the rebirth process, it is not birth , and it is not aging and death. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’

12.327“Moreover, Venerable Śāradvatīputra, the perfection of generosity is a mere name. The perfection of generosity is not in the name, [F.71.b] nor is the name in the perfection of generosity. If you ask why, it is because both that which is a name and that which is the perfection of generosity do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.328“The perfection of ethical discipline is a mere name. The perfection of ethical discipline is not in the name, nor is the name in the perfection of ethical discipline. If you ask why, it is because both that which is a name and that which is the perfection of ethical discipline do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.329“The perfection of tolerance is a mere name. The perfection of tolerance is not in the name, nor is the name in the perfection of tolerance. If you ask why, it is because both that which is a name and that which is the perfection of tolerance do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.330“The perfection of perseverance is a mere name. The perfection of perseverance is not in the name, nor is the name in the perfection of perseverance. If you ask why, it is because both that which is a name and that which is the perfection of perseverance do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.331“The perfection of meditative concentration is a mere name. The perfection of meditative concentration is not in the name, nor is the name in the perfection of meditative concentration. If you ask why, it is because both that which is a name and that which is the perfection of meditative concentration do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. [F.72.a]

12.332“The perfection of wisdom is a mere name. The perfection of wisdom is not in the name, nor is the name in the perfection of wisdom. If you ask why, it is because both that which is a name and that which is the perfection of wisdom do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.333“The emptiness of internal phenomena is a mere name. The emptiness of internal phenomena is not in the name, nor is the name in the emptiness of internal phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of internal phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.334“The emptiness of external phenomena is a mere name. The emptiness of external phenomena is not in the name, nor is the name in the emptiness of external phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of external phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.335“The emptiness of external and internal phenomena is a mere name. The emptiness of external and internal phenomena is not in the name, nor is the name in the emptiness of external and internal phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of external and internal phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.336“The emptiness of emptiness is a mere name. The emptiness of emptiness is not in the name, nor is the name in the emptiness of emptiness. If you ask why, it is because both that which is a name and that which is the emptiness of emptiness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.337“The emptiness of great extent is a mere name. The emptiness of great extent is not in the name, nor is the name in the emptiness of great extent. If you ask why, [F.72.b] it is because both that which is a name and that which is the emptiness of great extent do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.338“The emptiness of ultimate reality is a mere name. The emptiness of ultimate reality is not in the name, nor is the name in the emptiness of ultimate reality. If you ask why, it is because both that which is a name and that which is the emptiness of ultimate reality do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.339“The emptiness of conditioned phenomena is a mere name. The emptiness of conditioned phenomena is not in the name, nor is the name in the emptiness of conditioned phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of conditioned phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.340“The emptiness of unconditioned phenomena is a mere name. The emptiness of unconditioned phenomena is not in the name, nor is the name in the emptiness of unconditioned phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of unconditioned phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.341“The emptiness of the unlimited is a mere name. The emptiness of the unlimited is not in the name, nor is the name in the emptiness of the unlimited. If you ask why, it is because both that which is a name and that which is the emptiness of the unlimited do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.342“The emptiness of that which has neither beginning nor end is a mere name. The emptiness of that which has neither beginning nor end is not in the name, nor is the name in the emptiness of that which has neither beginning nor end. If you ask why, [F.73.a] it is because both that which is a name and that which is the emptiness of that which has neither beginning nor end do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.343“The emptiness of nonexclusion is a mere name. The emptiness of nonexclusion is not in the name, nor is the name in the emptiness of nonexclusion. If you ask why, it is because both that which is a name and that which is the emptiness of nonexclusion do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.344“The emptiness of inherent nature is a mere name. The emptiness of inherent nature is not in the name, nor is the name in the emptiness of inherent nature. If you ask why, it is because both that which is a name and that which is the emptiness of inherent nature do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.345“The emptiness of all phenomena is a mere name. The emptiness of all phenomena is not in the name, nor is the name in the emptiness of all phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of all phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.346“The emptiness of intrinsic defining characteristics is a mere name. The emptiness of intrinsic defining characteristics is not in the name, nor is the name in the emptiness of intrinsic defining characteristics. If you ask why, it is because both that which is a name and that which is the emptiness of intrinsic defining characteristics do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.347“The emptiness of that which cannot be apprehended is a mere name. The emptiness of that which cannot be apprehended is not in the name, nor is the name [F.73.b] in the emptiness of that which cannot be apprehended. If you ask why, it is because both that which is a name and that which is the emptiness of that which cannot be apprehended do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.348“The emptiness of nonentities is a mere name. The emptiness of nonentities is not in the name, nor is the name in the emptiness of nonentities. If you ask why, it is because both that which is a name and that which is the emptiness of nonentities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.349“The emptiness of essential nature is a mere name. The emptiness of essential nature is not in the name, nor is the name in the emptiness of essential nature. If you ask why, it is because both that which is a name and that which is the emptiness of essential nature do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.350“The emptiness of an essential nature of nonentities is a mere name. The emptiness of an essential nature of nonentities is not in the name, nor is the name in the emptiness of an essential nature of nonentities. If you ask why, it is because both that which is a name and that which is the emptiness of an essential nature of nonentities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.351“Venerable Śāradvatīputra, the applications of mindfulness is a mere name. The applications of mindfulness are not in the name, nor is the name in the applications of mindfulness. [F.74.a] If you ask why, it is because both that which is a name and that which is the applications of mindfulness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.352“Venerable Śāradvatīputra, the correct exertions is a mere name. The correct exertions are not in the name, nor is the name in the correct exertions. If you ask why, it is because both that which is a name and that which is the correct exertions do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.353“Venerable Śāradvatīputra, the supports for miraculous ability is a mere name. The supports for miraculous ability are not in the name, nor is the name in the supports for miraculous ability. If you ask why, it is because both that which is a name and that which is the supports for miraculous ability do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.354“Venerable Śāradvatīputra, the faculties is a mere name. the faculties are not in the name, nor is the name in the faculties . If you ask why, it is because both that which is a name and that which is the faculties do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.355“Venerable Śāradvatīputra, the powers is a mere name. the powers are not in the name, nor is the name in the powers. If you ask why, it is because both that which is a name and that which is the powers do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.356“Venerable Śāradvatīputra, the branches of enlightenment is a mere name. The branches of enlightenment are not in the name, nor is the name in [F.74.b] the branches of enlightenment. If you ask why, it is because both that which is a name and that which is the branches of enlightenment do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.357“Venerable Śāradvatīputra, the noble eightfold path is a mere name. The noble eightfold path is not in the name, nor is the name in the noble eightfold path. If you ask why, it is because both that which is a name and that which is the noble eightfold path do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.358“Venerable Śāradvatīputra, the truths of the noble ones is a mere name. The truths of the noble ones are not in the name, nor is the name in the truths of the noble ones. If you ask why, it is because both that which is a name and that which is the truths of the noble ones do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.359“Venerable Śāradvatīputra, the meditative concentrations is a mere name. The meditative concentrations are not in the name, nor is the name in the meditative concentrations. If you ask why, it is because both that which is a name and that which is the meditative concentrations do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.360“Venerable Śāradvatīputra, the immeasurable attitudes is a mere name. The immeasurable attitudes are not in the name, nor is the name in the immeasurable attitudes. If you ask why, it is because both that which is a name and that which is the immeasurable attitudes do not exist and cannot be apprehended. [F.75.a] That is why this bodhisattva is a mere name.

12.361“Venerable Śāradvatīputra, the formless absorptions is a mere name. The formless absorptions are not in the name, nor is the name in the formless absorptions. If you ask why, it is because both that which is a name and that which is the formless absorptions do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.362“Venerable Śāradvatīputra, the liberations is a mere name. The liberations are not in the name, nor is the name in the liberations. If you ask why, it is because both that which is a name and that which is the liberations do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.363“Venerable Śāradvatīputra, the nine serial steps of meditative absorption is a mere name. The nine serial steps of meditative absorption are not in the name, nor is the name in the nine serial steps of meditative absorption. If you ask why, it is because both that which is a name and that which is the nine serial steps of meditative absorption do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.364“Venerable Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation is a mere name. The emptiness, signlessness, and wishlessness gateways to liberation are not in the name, nor is the name in the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because [F.75.b] both that which is a name and that which is the gateways to liberation do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.365“Venerable Śāradvatīputra, the extrasensory powers is a mere name. The extrasensory powers are not in the name, nor is the name in the extrasensory powers. If you ask why, it is because both that which is a name and that which is the extrasensory powers do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.366“Venerable Śāradvatīputra, the meditative stabilities is a mere name. The meditative stabilities are not in the name, nor is the name in the meditative stabilities. If you ask why, it is because both that which is a name and that which is the meditative stabilities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.367“Venerable Śāradvatīputra, the dhāraṇī gateways is a mere name. The dhāraṇī gateways are not in the name, nor is the name in the dhāraṇī gateways. If you ask why, it is because both that which is a name and that which is the dhāraṇī gateways do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.368“Venerable Śāradvatīputra, the ten powers of the tathāgatas is a mere name. the powers of the tathāgatas are not in the name, nor is the name in the powers of the tathāgatas. If you ask why, it is because both that which is a name and that which is the powers of the tathāgatas do not exist and cannot be apprehended. That is why this bodhisattva [F.76.a] is a mere name.

12.369“Venerable Śāradvatīputra, the four fearlessnesses is a mere name. The fearlessnesses are not in the name, nor is the name in the fearlessnesses. If you ask why, it is because both that which is a name and that which is the fearlessnesses do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.370“Venerable Śāradvatīputra, the four kinds of exact knowledge is a mere name. The kinds of exact knowledge are not in the name, nor is the name in the kinds of exact knowledge. If you ask why, it is because both that which is a name and that which is the kinds of exact knowledge do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.371“Venerable Śāradvatīputra, great loving kindness is a mere name. Great loving kindness is not in the name, nor is the name in great loving kindness. If you ask why, it is because both that which is a name and that which is great loving kindness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.372“Venerable Śāradvatīputra, great compassion is a mere name. Great compassion is not in the name, nor is the name in great compassion. If you ask why, it is because both that which is a name and that which is great compassion do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.373“Venerable Śāradvatīputra, the eighteen distinct qualities of the buddhas is a mere name. The distinct qualities of the buddhas [F.76.b] are not in the name, nor is the name in the distinct qualities of the buddhas. If you ask why, it is because both that which is a name and that which is the distinct qualities of the buddhas do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.374“Venerable Śāradvatīputra, this name knowledge of all the dharmas has been designated adventitiously. knowledge of all the dharmas is not in the name, nor is the name in knowledge of all the dharmas. If you ask why, it is because both that which is a name and that which is knowledge of all the dharmas do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.375“Venerable Śāradvatīputra, this name the knowledge of the aspects of the path has been designated adventitiously. The knowledge of the aspects of the path is not in the name, nor is the name in the knowledge of the aspects of the path. If you ask why, it is because both that which is a name and that which is the knowledge of the aspects of the path do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

12.376“Venerable Śāradvatīputra, this name all-aspect omniscience has been designated adventitiously. All-aspect omniscience is not in the name, nor is the name in all-aspect omniscience. If you ask why, it is because both that which is a name and that which is all-aspect omniscience do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. [B5]

12.377“Venerable Śāradvatīputra, you said, ‘Why do you say, “One says ‘self, self,’ [F.77.a] even though a self has absolutely not come into being; ‘being, being,’ even though a being has absolutely not come into being; ‘life form, life form,’ even though a life form has absolutely not come into being; ‘ living being , living being ,’ even though a living being has absolutely not come into being; ‘ life , life ,’ even though a life has absolutely not come into being; ‘ individual , individual ,’ even though an individual has absolutely not come into being; ‘ person , person ,’ even though a person has absolutely not come into being; ‘one born of Manu, one born of Manu,’ even though one born of Manu has absolutely not come into being; ‘a child of Manu, a child of Manu,’ even though a child of Manu has absolutely not come into being; ‘agent, agent,’ even though an agent has absolutely not come into being; ‘experiencer, experiencer,’ even though an experiencer has absolutely not come into being; ‘knower, knower,’ even though a knower has absolutely not come into being; and ‘viewer, viewer,’ even though a viewer has absolutely not come into being”?’

12.378“Venerable Śāradvatīputra, since the self absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a being absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a life form absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a living being absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a life absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a person absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an individual absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since one born of Manu absolutely [F.77.b] does not exist and cannot be apprehended, how could it be possible that it comes into being; since a child of Manu absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an agent absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an experiencer absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a knower absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since a viewer absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.379“Since physical forms absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since perceptions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since formative predispositions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.380“Since the eyes absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the ears absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the nose absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the tongue absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the body absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the mental faculty absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.381“Since sights absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since sounds absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since odors absolutely do not exist and cannot be apprehended, how could [F.78.a] it be possible that they come into being; since tastes absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since tangibles absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since mental phenomena absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?

12.382“Since visual consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since auditory consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since olfactory consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since gustatory consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since tactile consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since mental consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.383“Since visually compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since aurally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since nasally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since lingually compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since corporeally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since mentally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.384“Since feelings conditioned by visually compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by aurally compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by nasally compounded sensory contact [F.78.b] absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by lingually compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by corporeally compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since feelings conditioned by mentally compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?

12.385“Since the earth element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the water element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the fire element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the wind element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the space element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the consciousness element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.386“Since ignorance absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since formative predispositions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since name and form absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the six sense fields absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since sensation absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since craving absolutely does not exist and cannot be apprehended, how could it be possible that it [F.79.a] comes into being; since grasping absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the rebirth process absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since birth absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since aging and death absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?

12.387“Since the perfection of generosity absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of ethical discipline absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of tolerance absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of perseverance absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of meditative concentration absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the perfection of wisdom absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.388“Since the emptiness of internal phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of external phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of external and internal phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of emptiness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of great extent absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of ultimate reality absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of conditioned phenomena absolutely does not exist and cannot be apprehended, [F.79.b] how could it be possible that it comes into being; since the emptiness of unconditioned phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of the unlimited absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of that which has neither beginning nor end absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of nonexclusion absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of inherent nature absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of all phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of intrinsic defining characteristics absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of that which cannot be apprehended absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of nonentities absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of essential nature absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the emptiness of an essential nature of nonentities absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.389“Since the applications of mindfulness absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the correct exertions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the supports for miraculous ability absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the faculties absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the powers absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the branches of enlightenment [F.80.a] absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the noble eightfold path absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?

12.390“Since the truths of the noble ones absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the meditative concentrations absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the immeasurable attitudes absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the formless absorptions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the eight liberations absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the nine serial steps of meditative absorption absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the emptiness, signlessness, and wishlessness gateways to liberation absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the extrasensory powers absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the meditative stabilities absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the dhāraṇī gateways absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the ten powers of the tathāgatas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the four fearlessnesses absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the four kinds of exact knowledge absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since great loving kindness absolutely does not exist and cannot be apprehended, how could it be possible [F.80.b] that it comes into being; since great compassion absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the eighteen distinct qualities of the buddhas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?

12.391“Since śrāvakas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since pratyekabuddhas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since bodhisattvas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since tathāgatas, arhats, perfectly complete perfect buddhas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?

12.392“Venerable Śāradvatīputra, where you said, ‘Similarly, are all phenomena in their essential nature nonentities?’ Venerable Śāradvatīputra, that is so! If you ask why, Venerable Śāradvatīputra, it is because an essential nature does not arise from a conjunction.

12.393Śāradvatīputra then asked, “Venerable Subhūti, what does not have an essential nature arising from a conjunction?”

12.394Subhūti replied, “Physical forms do not have an essential nature arising from a conjunction, feelings do not have an essential nature arising from a conjunction, perceptions do not have an essential nature arising from a conjunction, formative predispositions do not have an essential nature arising from a conjunction, and consciousness does not have an essential nature arising from a conjunction.

12.395“Venerable Śāradvatīputra, the eyes do not have an essential nature arising from a conjunction, the ears do not have an essential nature arising from a conjunction, the nose does not have an essential nature arising from a conjunction, the tongue does not have an essential nature arising from a conjunction, the body does not have an essential nature arising from a conjunction, and the mental faculty does not have an essential nature arising from a conjunction. Sights do not have an essential nature arising [F.81.a] from a conjunction, sounds do not have an essential nature arising from a conjunction, odors do not have an essential nature arising from a conjunction, tastes do not have an essential nature arising from a conjunction, tangibles do not have an essential nature arising from a conjunction, and mental phenomena do not have an essential nature arising from a conjunction. Visual consciousness does not have an essential nature arising from a conjunction, auditory consciousness does not have an essential nature arising from a conjunction, olfactory consciousness does not have an essential nature arising from a conjunction, gustatory consciousness does not have an essential nature arising from a conjunction, tactile consciousness does not have an essential nature arising from a conjunction, and mental consciousness does not have an essential nature arising from a conjunction. Visually compounded sensory contact does not have an essential nature arising from a conjunction, aurally compounded sensory contact does not have an essential nature arising from a conjunction, nasally compounded sensory contact does not have an essential nature arising from a conjunction, lingually compounded sensory contact does not have an essential nature arising from a conjunction, corporeally compounded sensory contact does not have an essential nature arising from a conjunction, and mentally compounded sensory contact does not have an essential nature arising from a conjunction. Feelings conditioned by visually compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by aurally compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by nasally compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by lingually compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by corporeally compounded sensory contact do not have an essential nature arising from a conjunction, and feelings conditioned by mentally compounded sensory contact do not have an essential nature arising from a conjunction.

12.396“The earth element does not have an essential nature arising from a conjunction, the water element does not have an essential nature arising from a conjunction, the fire element does not have an essential nature arising from a conjunction, the wind element does not have an essential nature arising from a conjunction, the space element does not have [F.81.b] an essential nature arising from a conjunction, and the consciousness element does not have an essential nature arising from a conjunction.

12.397“Ignorance does not have an essential nature arising from a conjunction, formative predispositions do not have an essential nature arising from a conjunction, consciousness does not have an essential nature arising from a conjunction, name and form do not have an essential nature arising from a conjunction, the six sense fields do not have an essential nature arising from a conjunction, sensory contact does not have an essential nature arising from a conjunction, sensation does not have an essential nature arising from a conjunction, craving does not have an essential nature arising from a conjunction, grasping does not have an essential nature arising from a conjunction, the rebirth process does not have an essential nature arising from a conjunction, birth does not have an essential nature arising from a conjunction, and aging and death do not have an essential nature arising from a conjunction.

12.398“The perfection of generosity does not have an essential nature arising from a conjunction, the perfection of ethical discipline does not have an essential nature arising from a conjunction, the perfection of tolerance does not have an essential nature arising from a conjunction, the perfection of perseverance does not have an essential nature arising from a conjunction, the perfection of meditative concentration does not have an essential nature arising from a conjunction, and the perfection of wisdom does not have an essential nature arising from a conjunction.

12.399“The emptiness of internal phenomena does not have an essential nature arising from a conjunction, the emptiness of external phenomena does not have an essential nature arising from a conjunction, the emptiness of external and internal phenomena does not have an essential nature arising from a conjunction, the emptiness of emptiness does not have an essential nature arising from a conjunction, the emptiness of great extent does not have an essential nature arising from a conjunction, the emptiness of ultimate reality does not have an essential nature arising from a conjunction, the emptiness of conditioned phenomena does not have an essential nature arising from a conjunction, the emptiness of unconditioned phenomena does not have an essential nature arising from a conjunction, the emptiness of the unlimited does not have an essential nature arising from a conjunction, the emptiness of that which has neither beginning nor end does not have an essential nature arising from a conjunction, the emptiness of nonexclusion [F.82.a] does not have an essential nature arising from a conjunction, the emptiness of inherent nature does not have an essential nature arising from a conjunction, the emptiness of all phenomena does not have an essential nature arising from a conjunction, the emptiness of intrinsic defining characteristics does not have an essential nature arising from a conjunction, the emptiness of that which cannot be apprehended does not have an essential nature arising from a conjunction, the emptiness of nonentities does not have an essential nature arising from a conjunction, the emptiness of essential nature does not have an essential nature arising from a conjunction, and the emptiness of an essential nature of nonentities does not have an essential nature arising from a conjunction.

12.400“The applications of mindfulness do not have an essential nature arising from a conjunction, the correct exertions do not have an essential nature arising from a conjunction, the supports for miraculous ability do not have an essential nature arising from a conjunction, the faculties do not have an essential nature arising from a conjunction, the powers do not have an essential nature arising from a conjunction, the branches of enlightenment do not have an essential nature arising from a conjunction, and the noble eightfold path does not have an essential nature arising from a conjunction.

12.401“The truths of the noble ones do not have an essential nature arising from a conjunction, the meditative concentrations do not have an essential nature arising from a conjunction, the immeasurable attitudes do not have an essential nature arising from a conjunction, the formless absorptions do not have an essential nature arising from a conjunction, the eight liberations do not have an essential nature arising from a conjunction, the nine serial steps of meditative absorption do not have an essential nature arising from a conjunction, the emptiness, signlessness, and wishlessness gateways to liberation do not have an essential nature arising from a conjunction, the extrasensory powers do not have an essential nature arising from a conjunction, the meditative stabilities do not have an essential nature arising from a conjunction, the dhāraṇī gateways do not have an essential nature arising from a conjunction, the ten powers of the tathāgatas do not have an essential nature [F.82.b] arising from a conjunction, the four fearlessnesses do not have an essential nature arising from a conjunction, the four kinds of exact knowledge do not have an essential nature arising from a conjunction, great loving kindness does not have an essential nature arising from a conjunction, great compassion does not have an essential nature arising from a conjunction, and the eighteen distinct qualities of the buddhas do not have an essential nature arising from a conjunction.

12.402“Moreover, Venerable Śāradvatīputra, all phenomena are impermanent, but not because anything at all disappears.”

12.403Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are impermanent, but not because anything at all disappears?”

12.404“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are impermanent, but not because anything at all disappears; feelings are impermanent, but not because anything at all disappears; perceptions are impermanent, but not because anything at all disappears; formative predispositions are impermanent, but not because anything at all disappears; and consciousness is impermanent, but not because anything at all disappears.

12.405“The eyes are impermanent, but not because anything at all disappears; the ears are impermanent, but not because anything at all disappears; the nose is impermanent, but not because anything at all disappears; the tongue is impermanent, but not because anything at all disappears; the body is impermanent, but not because anything at all disappears; and the mental faculty is impermanent, but not because anything at all disappears. Sights are impermanent, but not because anything at all disappears; sounds are impermanent, but not because anything at all disappears; odors are impermanent, but not because anything at all disappears; tastes are impermanent, but not because anything at all disappears; tangibles are impermanent, but not because anything at all disappears; and mental phenomena are impermanent, but not because anything at all disappears. Visual consciousness is impermanent, but not because [F.83.a] anything at all disappears; auditory consciousness is impermanent, but not because anything at all disappears; olfactory consciousness is impermanent, but not because anything at all disappears; gustatory consciousness is impermanent, but not because anything at all disappears; tactile consciousness is impermanent, but not because anything at all disappears; and mental consciousness is impermanent, but not because anything at all disappears. Visually compounded sensory contact is impermanent, but not because anything at all disappears; aurally compounded sensory contact is impermanent, but not because anything at all disappears; nasally compounded sensory contact is impermanent, but not because anything at all disappears; lingually compounded sensory contact is impermanent, but not because anything at all disappears; corporeally compounded sensory contact is impermanent, but not because anything at all disappears; and mentally compounded sensory contact is impermanent, but not because anything at all disappears. Feelings conditioned by visually compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are impermanent, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are impermanent, but not because anything at all disappears.

12.406“The earth element is impermanent, but not because anything at all disappears; the water element is impermanent, but not because anything at all disappears; the fire element is impermanent, but not because anything at all disappears; the wind element is impermanent, but not because anything at all disappears; the space element is impermanent, but not because anything at all disappears; and the consciousness element is impermanent, but not because anything at all [F.83.b] disappears.

12.407“Ignorance is impermanent, but not because anything at all disappears; formative predispositions are impermanent, but not because anything at all disappears; consciousness is impermanent, but not because anything at all disappears; name and form are impermanent, but not because anything at all disappears; the six sense fields are impermanent, but not because anything at all disappears; sensory contact is impermanent, but not because anything at all disappears; sensation is impermanent, but not because anything at all disappears; craving is impermanent, but not because anything at all disappears; grasping is impermanent, but not because anything at all disappears; the rebirth process is impermanent, but not because anything at all disappears; birth is impermanent, but not because anything at all disappears; and aging and death are impermanent, but not because anything at all disappears.

12.408“The perfection of generosity is impermanent, but not because anything at all disappears; the perfection of ethical discipline is impermanent, but not because anything at all disappears; the perfection of tolerance is impermanent, but not because anything at all disappears; the perfection of perseverance is impermanent, but not because anything at all disappears; the perfection of meditative concentration is impermanent, but not because anything at all disappears; and the perfection of wisdom is impermanent, but not because anything at all disappears.

12.409“The emptiness of internal phenomena is impermanent, but not because anything at all disappears; the emptiness of external phenomena is impermanent, but not because anything at all disappears; the emptiness of external and internal phenomena is impermanent, but not because anything at all disappears; the emptiness of emptiness is impermanent, but not because anything at all disappears; the emptiness of great extent is impermanent, but not because anything at all disappears; the emptiness of ultimate reality is impermanent, but not because anything at all disappears; the emptiness of conditioned phenomena is impermanent, but not because anything at all disappears; the emptiness of unconditioned phenomena is impermanent, but not because anything at all disappears; the emptiness of the unlimited [F.84.a] is impermanent, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is impermanent, but not because anything at all disappears; the emptiness of nonexclusion is impermanent, but not because anything at all disappears; the emptiness of inherent nature is impermanent, but not because anything at all disappears; the emptiness of all phenomena is impermanent, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is impermanent, but not because anything at all disappears; the emptiness of that which cannot be apprehended is impermanent, but not because anything at all disappears; the emptiness of nonentities is impermanent, but not because anything at all disappears; the emptiness of essential nature is impermanent, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is impermanent, but not because anything at all disappears.

12.410“The applications of mindfulness are impermanent, but not because anything at all disappears; the correct exertions are impermanent, but not because anything at all disappears; the supports for miraculous ability are impermanent, but not because anything at all disappears; the faculties are impermanent, but not because anything at all disappears; the powers are impermanent, but not because anything at all disappears; the branches of enlightenment are impermanent, but not because anything at all disappears; and the noble eightfold path is impermanent, but not because anything at all disappears.

12.411“The truths of the noble ones are impermanent, but not because anything at all disappears; the meditative concentrations are impermanent, but not because anything at all disappears; the immeasurable attitudes are impermanent, but not because anything at all disappears; the formless absorptions are impermanent, but not because anything at all disappears; the eight liberations are impermanent, but not because anything at all disappears; the nine serial steps of meditative absorption are impermanent, but not because anything at all disappears; the emptiness, signlessness, and wishlessness [F.84.b] gateways to liberation are impermanent, but not because anything at all disappears; the extrasensory powers are impermanent, but not because anything at all disappears; the meditative stabilities are impermanent, but not because anything at all disappears; the dhāraṇī gateways are impermanent, but not because anything at all disappears; the ten powers of the tathāgatas are impermanent, but not because anything at all disappears; the four fearlessnesses are impermanent, but not because anything at all disappears; the four kinds of exact knowledge are impermanent, but not because anything at all disappears; great loving kindness is impermanent, but not because anything at all disappears; great compassion is impermanent, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are impermanent, but not because anything at all disappears.

12.412“If you ask why, Venerable Śāradvatīputra, it is because that which is suffering is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are impermanent, but not because anything at all disappears.

12.413“Moreover, Venerable Śāradvatīputra, all phenomena are suffering, but not because anything at all disappears.”

12.414Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are suffering, but not because anything at all disappears?”

12.415“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are suffering, but not because anything at all disappears; feelings are suffering, but not because anything at all disappears; perceptions are suffering, but not because anything at all disappears; formative predispositions are suffering, but not because anything at all disappears; and consciousness is suffering, but not because anything at all disappears.

12.416“Venerable Śāradvatīputra, the eyes are suffering, but not because anything at all disappears; the ears are suffering, but not because [F.85.a] anything at all disappears; the nose is suffering, but not because anything at all disappears; the tongue is suffering, but not because anything at all disappears; the body is suffering, but not because anything at all disappears; and the mental faculty is suffering, but not because anything at all disappears. Sights are suffering, but not because anything at all disappears; sounds are suffering, but not because anything at all disappears; odors are suffering, but not because anything at all disappears; tastes are suffering, but not because anything at all disappears; tangibles are suffering, but not because anything at all disappears; and mental phenomena are suffering, but not because anything at all disappears. Visual consciousness is suffering, but not because anything at all disappears; auditory consciousness is suffering, but not because anything at all disappears; olfactory consciousness is suffering, but not because anything at all disappears; gustatory consciousness is suffering, but not because anything at all disappears; tactile consciousness is suffering, but not because anything at all disappears; and mental consciousness is suffering, but not because anything at all disappears. Visually compounded sensory contact is suffering, but not because anything at all disappears; aurally compounded sensory contact is suffering, but not because anything at all disappears; nasally compounded sensory contact is suffering, but not because anything at all disappears; lingually compounded sensory contact is suffering, but not because anything at all disappears; corporeally compounded sensory contact is suffering, but not because anything at all disappears; and mentally compounded sensory contact is suffering, but not because anything at all disappears. Feelings conditioned by visually compounded sensory contact are suffering, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are suffering, [F.85.b] but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are suffering, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are suffering, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are suffering, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are suffering, but not because anything at all disappears.

12.417“The earth element is suffering, but not because anything at all disappears; the water element is suffering, but not because anything at all disappears; the fire element is suffering, but not because anything at all disappears; the wind element is suffering, but not because anything at all disappears; the space element is suffering, but not because anything at all disappears; and the consciousness element is suffering, but not because anything at all disappears.

12.418“Venerable Śāradvatīputra, ignorance is suffering, but not because anything at all disappears; formative predispositions are suffering, but not because anything at all disappears; consciousness is suffering, but not because anything at all disappears; name and form are suffering, but not because anything at all disappears; the six sense fields are suffering, but not because anything at all disappears; sensory contact is suffering, but not because anything at all disappears; sensation is suffering, but not because anything at all disappears; craving is suffering, but not because anything at all disappears; grasping is suffering, but not because anything at all disappears; the rebirth process is suffering, but not because anything at all disappears; birth is suffering, but not because anything at all disappears; and aging and death are suffering, but not because anything at all disappears.

12.419“The perfection of generosity is suffering, but not because anything at all disappears; the perfection of ethical discipline is suffering, but [F.86.a] not because anything at all disappears; the perfection of tolerance is suffering, but not because anything at all disappears; the perfection of perseverance is suffering, but not because anything at all disappears; the perfection of meditative concentration is suffering, but not because anything at all disappears; and the perfection of wisdom is suffering, but not because anything at all disappears.

12.420“Venerable Śāradvatīputra, the emptiness of internal phenomena is suffering, but not because anything at all disappears; the emptiness of external phenomena is suffering, but not because anything at all disappears; the emptiness of external and internal phenomena is suffering, but not because anything at all disappears; the emptiness of emptiness is suffering, but not because anything at all disappears; the emptiness of great extent is suffering, but not because anything at all disappears; the emptiness of ultimate reality is suffering, but not because anything at all disappears; the emptiness of conditioned phenomena is suffering, but not because anything at all disappears; the emptiness of unconditioned phenomena is suffering, but not because anything at all disappears; the emptiness of the unlimited is suffering, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is suffering, but not because anything at all disappears; the emptiness of nonexclusion is suffering, but not because anything at all disappears; the emptiness of inherent nature is suffering, but not because anything at all disappears; the emptiness of all phenomena is suffering, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is suffering, but not because anything at all disappears; the emptiness of that which cannot be apprehended is suffering, but not because anything at all disappears; the emptiness of nonentities is suffering, but not because anything at all disappears; the emptiness of essential nature is suffering, but not because anything at all disappears; and the emptiness of an essential nature of nonentities [F.86.b] is suffering, but not because anything at all disappears.

12.421“The applications of mindfulness are suffering, but not because anything at all disappears; the correct exertions are suffering, but not because anything at all disappears; the supports for miraculous ability are suffering, but not because anything at all disappears; the faculties are suffering, but not because anything at all disappears; the powers are suffering, but not because anything at all disappears; the branches of enlightenment are suffering, but not because anything at all disappears; and the noble eightfold path is suffering, but not because anything at all disappears.

12.422“The truths of the noble ones are suffering, but not because anything at all disappears; the meditative concentrations are suffering, but not because anything at all disappears; the immeasurable attitudes are suffering, but not because anything at all disappears; the formless absorptions are suffering, but not because anything at all disappears; the eight liberations are suffering, but not because anything at all disappears; the nine serial steps of meditative absorption are suffering, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are suffering, but not because anything at all disappears; the extrasensory powers are suffering, but not because anything at all disappears; the meditative stabilities are suffering, but not because anything at all disappears; the dhāraṇī gateways are suffering, but not because anything at all disappears; the ten powers of the tathāgatas are suffering, but not because anything at all disappears; the four fearlessnesses are suffering, but not because anything at all disappears; the four kinds of exact knowledge are suffering, but not because anything at all disappears; great loving kindness [F.87.a] is suffering, but not because anything at all disappears; great compassion is suffering, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are suffering, but not because anything at all disappears.

12.423“If you ask why, Venerable Śāradvatīputra, it is because that which is suffering is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are suffering, but not because anything at all disappears.

12.424“Moreover, Venerable Śāradvatīputra, all phenomena are nonself, but not because anything at all disappears.”

12.425Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are nonself, but not because anything at all disappears?”

12.426“Venerable Śāradvatīputra,’ replied Subhūti, “physical forms are nonself, but not because anything at all disappears; feelings are nonself, but not because anything at all disappears; perceptions are nonself, but not because anything at all disappears; formative predispositions are nonself, but not because anything at all disappears; and consciousness is nonself, but not because anything at all disappears.

12.427“The eyes are nonself, but not because anything at all disappears; the ears are nonself, but not because anything at all disappears; the nose is nonself, but not because anything at all disappears; the tongue is nonself, but not because anything at all disappears; the body is nonself, but not because anything at all disappears; and the mental faculty is nonself, but not because anything at all disappears. Sights are nonself, but not because anything at all disappears; sounds are nonself, but not because anything at all disappears; odors are nonself, but not because anything at all disappears; tastes are nonself, but not because anything at all disappears; tangibles [F.87.b] are nonself, but not because anything at all disappears; and mental phenomena are nonself, but not because anything at all disappears. Visual consciousness is nonself, but not because anything at all disappears; auditory consciousness is nonself, but not because anything at all disappears; olfactory consciousness is nonself, but not because anything at all disappears; gustatory consciousness is nonself, but not because anything at all disappears; tactile consciousness is nonself, but not because anything at all disappears; and mental consciousness is nonself, but not because anything at all disappears. Visually compounded sensory contact is nonself, but not because anything at all disappears; aurally compounded sensory contact is nonself, but not because anything at all disappears; nasally compounded sensory contact is nonself, but not because anything at all disappears; lingually compounded sensory contact is nonself, but not because anything at all disappears; corporeally compounded sensory contact is nonself, but not because anything at all disappears; and mentally compounded sensory contact is nonself, but not because anything at all disappears. Feelings conditioned by visually compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are nonself, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are nonself, but not because anything at all disappears.

12.428“The earth element is nonself, but not because anything at all disappears; the water element is nonself, but not because anything at all disappears; the fire element is nonself, [F.88.a] but not because anything at all disappears; the wind element is nonself, but not because anything at all disappears; the space element is nonself, but not because anything at all disappears; and the consciousness element is nonself, but not because anything at all disappears.

12.429“Ignorance is nonself, but not because anything at all disappears; formative predispositions are nonself, but not because anything at all disappears; consciousness is nonself, but not because anything at all disappears; name and form are nonself, but not because anything at all disappears; the six sense fields are nonself, but not because anything at all disappears; sensory contact is nonself, but not because anything at all disappears; sensation is nonself, but not because anything at all disappears; craving is nonself, but not because anything at all disappears; grasping is nonself, but not because anything at all disappears; the rebirth process is nonself, but not because anything at all disappears; birth is nonself, but not because anything at all disappears; and aging and death are nonself, but not because anything at all disappears.

12.430“The perfection of generosity is nonself, but not because anything at all disappears; the perfection of ethical discipline is nonself, but not because anything at all disappears; the perfection of tolerance is nonself, but not because anything at all disappears; the perfection of perseverance is nonself, but not because anything at all disappears; the perfection of meditative concentration is nonself, but not because anything at all disappears; and the perfection of wisdom is nonself, but not because anything at all disappears.

12.431“Venerable Śāradvatīputra, the emptiness of internal phenomena is nonself, but not because anything at all disappears; the emptiness of external phenomena is nonself, but not because anything at all disappears; the emptiness of external and internal phenomena is nonself, but not because anything at all disappears; the emptiness of emptiness is nonself, [F.88.b] but not because anything at all disappears; the emptiness of great extent is nonself, but not because anything at all disappears; the emptiness of ultimate reality is nonself, but not because anything at all disappears; the emptiness of conditioned phenomena is nonself, but not because anything at all disappears; the emptiness of unconditioned phenomena is nonself, but not because anything at all disappears; the emptiness of the unlimited is nonself, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is nonself, but not because anything at all disappears; the emptiness of nonexclusion is nonself, but not because anything at all disappears; the emptiness of inherent nature is nonself, but not because anything at all disappears; the emptiness of all phenomena is nonself, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is nonself, but not because anything at all disappears; the emptiness of that which cannot be apprehended is nonself, but not because anything at all disappears; the emptiness of nonentities is nonself, but not because anything at all disappears; the emptiness of essential nature is nonself, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is nonself, but not because anything at all disappears.

12.432“The applications of mindfulness are nonself, but not because anything at all disappears; the correct exertions are nonself, but not because anything at all disappears; the supports for miraculous ability are nonself, but not because anything at all disappears; the faculties are nonself, but not because anything at all disappears; the powers are nonself, but not because anything at all disappears; the branches of enlightenment are nonself, but not because anything at all disappears; and the noble eightfold path is nonself, but not because anything at all disappears.

12.433“The truths of the noble ones are nonself, but not because anything at all disappears; [F.89.a] the meditative concentrations are nonself, but not because anything at all disappears; the immeasurable attitudes are nonself, but not because anything at all disappears; the formless absorptions are nonself, but not because anything at all disappears; the eight liberations are nonself, but not because anything at all disappears; the nine serial steps of meditative absorption are nonself, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are nonself, but not because anything at all disappears; the extrasensory powers are nonself, but not because anything at all disappears; the meditative stabilities are nonself, but not because anything at all disappears; the dhāraṇī gateways are nonself, but not because anything at all disappears; the ten powers of the tathāgatas are nonself, but not because anything at all disappears; the four fearlessnesses are nonself, but not because anything at all disappears; the four kinds of exact knowledge are nonself, but not because anything at all disappears; great loving kindness is nonself, but not because anything at all disappears; great compassion is nonself, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are nonself, but not because anything at all disappears.

12.434“If you ask why, Venerable Śāradvatīputra, it is because that which is nonself is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are nonself, but not because anything at all disappears.

12.435“Moreover, Venerable Śāradvatīputra, all phenomena are at peace, but not because anything at all disappears.”

12.436Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are at peace, but not because anything at all disappears?”

12.437“Venerable Śāradvatīputra,” [F.89.b] replied Subhūti, “physical forms are at peace, but not because anything at all disappears; feelings are at peace, but not because anything at all disappears; perceptions are at peace, but not because anything at all disappears; formative predispositions are at peace, but not because anything at all disappears; and consciousness is at peace, but not because anything at all disappears.

12.438“Venerable Śāradvatīputra, the eyes are at peace, but not because anything at all disappears; the ears are at peace, but not because anything at all disappears; the nose is at peace, but not because anything at all disappears; the tongue is at peace, but not because anything at all disappears; the body is at peace, but not because anything at all disappears; and the mental faculty is at peace, but not because anything at all disappears. Venerable Śāradvatīputra, sights are at peace, but not because anything at all disappears; sounds are at peace, but not because anything at all disappears; odors are at peace, but not because anything at all disappears; tastes are at peace, but not because anything at all disappears; tangibles are at peace, but not because anything at all disappears; and mental phenomena are at peace, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is at peace, but not because anything at all disappears; auditory consciousness is at peace, but not because anything at all disappears; olfactory consciousness is at peace, but not because anything at all disappears; gustatory consciousness is at peace, but not because anything at all disappears; tactile consciousness is at peace, but not because anything at all disappears; and mental consciousness is at peace, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is at peace, but not because anything at all disappears; aurally compounded sensory contact is at peace, but not because anything at all disappears; nasally compounded sensory contact is at peace, but not because anything at all disappears; lingually compounded sensory contact is at peace, but not because anything at all disappears; corporeally compounded sensory contact is at peace, but not because [F.90.a] anything at all disappears; and mentally compounded sensory contact is at peace, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are at peace, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are at peace, but not because anything at all disappears.

12.439“Venerable Śāradvatīputra, the earth element is at peace, but not because anything at all disappears; the water element is at peace, but not because anything at all disappears; the fire element is at peace, but not because anything at all disappears; the wind element is at peace, but not because anything at all disappears; the space element is at peace, but not because anything at all disappears; and the consciousness element is at peace, but not because anything at all disappears.

12.440“Venerable Śāradvatīputra, ignorance is at peace, but not because anything at all disappears; formative predispositions are at peace, but not because anything at all disappears; consciousness is at peace, but not because anything at all disappears; name and form are at peace, but not because anything at all disappears; the six sense fields are at peace, but not because anything at all disappears; sensory contact is at peace, but not because anything at all disappears; sensation is at peace, but not because anything at all disappears; craving is at peace, but not because anything at all disappears; grasping is at peace, but not because anything at all disappears; the rebirth process is at peace, but not because anything at all disappears; birth is at peace, but not because anything at all disappears; and aging and death are at peace, but not because anything at all disappears.

12.441“Venerable Śāradvatīputra, [F.90.b] the perfection of generosity is at peace, but not because anything at all disappears; the perfection of ethical discipline is at peace, but not because anything at all disappears; the perfection of tolerance is at peace, but not because anything at all disappears; the perfection of perseverance is at peace, but not because anything at all disappears; the perfection of meditative concentration is at peace, but not because anything at all disappears; and the perfection of wisdom is at peace, but not because anything at all disappears.

12.442“Venerable Śāradvatīputra, the emptiness of internal phenomena is at peace, but not because anything at all disappears; the emptiness of external phenomena is at peace, but not because anything at all disappears; the emptiness of external and internal phenomena is at peace, but not because anything at all disappears; the emptiness of emptiness is at peace, but not because anything at all disappears; the emptiness of great extent is at peace, but not because anything at all disappears; the emptiness of ultimate reality is at peace, but not because anything at all disappears; the emptiness of conditioned phenomena is at peace, but not because anything at all disappears; the emptiness of unconditioned phenomena is at peace, but not because anything at all disappears; the emptiness of the unlimited is at peace, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is at peace, but not because anything at all disappears; the emptiness of nonexclusion is at peace, but not because anything at all disappears; the emptiness of inherent nature is at peace, but not because anything at all disappears; the emptiness of all phenomena is at peace, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is at peace, but not because anything at all disappears; the emptiness of that which cannot be apprehended is at peace, but not because anything at all disappears; the emptiness of nonentities is at peace, but not because anything at all disappears; the emptiness of essential nature is at peace, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is at peace, but not because anything at all disappears.

12.443“Venerable Śāradvatīputra, the applications of mindfulness are [F.91.a] at peace, but not because anything at all disappears; the correct exertions are at peace, but not because anything at all disappears; the supports for miraculous ability are at peace, but not because anything at all disappears; the faculties are at peace, but not because anything at all disappears; the powers are at peace, but not because anything at all disappears; the branches of enlightenment are at peace, but not because anything at all disappears; and the noble eightfold path is at peace, but not because anything at all disappears.

12.444“Venerable Śāradvatīputra, the truths of the noble ones are at peace, but not because anything at all disappears; the meditative concentrations are at peace, but not because anything at all disappears; the immeasurable attitudes are at peace, but not because anything at all disappears; the formless absorptions are at peace, but not because anything at all disappears; the eight liberations are at peace, but not because anything at all disappears; the nine serial steps of meditative absorption are at peace, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are at peace, but not because anything at all disappears; the extrasensory powers are at peace, but not because anything at all disappears; the meditative stabilities are at peace, but not because anything at all disappears; the dhāraṇī gateways are at peace, but not because anything at all disappears; the ten powers of the tathāgatas are at peace, but not because anything at all disappears; the four fearlessnesses are at peace, but not because anything at all disappears; the four kinds of exact knowledge are at peace, but not because anything at all disappears; great loving kindness is at peace, but not because anything at all disappears; great compassion is at peace, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are at peace, [F.91.b] but not because anything at all disappears.

12.445“If you ask why, Venerable Śāradvatīputra, it is because that which is at peace is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are at peace, but not because anything at all disappears.

12.446“Moreover, Venerable Śāradvatīputra, all phenomena are empty, but not because anything at all disappears.”

12.447Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are empty, but not because anything at all disappears?”

12.448“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty, but not because anything at all disappears; feelings are empty, but not because anything at all disappears; perceptions are empty, but not because anything at all disappears; formative predispositions are empty, but not because anything at all disappears; and consciousness is empty, but not because anything at all disappears.

12.449“Venerable Śāradvatīputra, the eyes are empty, but not because anything at all disappears; the ears are empty, but not because anything at all disappears; the nose is empty, but not because anything at all disappears; the tongue is empty, but not because anything at all disappears; the body is empty, but not because anything at all disappears; and the mental faculty is empty, but not because anything at all disappears. Venerable Śāradvatīputra, sights are empty, but not because anything at all disappears; sounds are empty, but not because anything at all disappears; odors are empty, but not because anything at all disappears; tastes are empty, but not because anything at all disappears; tangibles are empty, but not because anything at all disappears; and mental phenomena are empty, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is empty, but not because anything at all disappears; auditory consciousness is empty, but not because anything at all disappears; olfactory consciousness is empty, but not because anything at all disappears; gustatory [F.92.a] consciousness is empty, but not because anything at all disappears; tactile consciousness is empty, but not because anything at all disappears; and mental consciousness is empty, but not because anything at all disappears. Visually compounded sensory contact is empty, but not because anything at all disappears; aurally compounded sensory contact is empty, but not because anything at all disappears; nasally compounded sensory contact is empty, but not because anything at all disappears; lingually compounded sensory contact is empty, but not because anything at all disappears; corporeally compounded sensory contact is empty, but not because anything at all disappears; and mentally compounded sensory contact is empty, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are empty, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are empty, but not because anything at all disappears.

12.450“Venerable Śāradvatīputra, the earth element is empty, but not because anything at all disappears; the water element is empty, but not because anything at all disappears; the fire element is empty, but not because anything at all disappears; the wind element is empty, but not because anything at all disappears; the space element is empty, but not because anything at all disappears; and the consciousness element is empty, but not because anything at all disappears.

12.451“Venerable Śāradvatīputra, ignorance is empty, but not because anything at all disappears; formative predispositions are empty, but not because anything at all disappears; [F.92.b] consciousness is empty, but not because anything at all disappears; name and form are empty, but not because anything at all disappears; the six sense fields are empty, but not because anything at all disappears; sensory contact is empty, but not because anything at all disappears; sensation is empty, but not because anything at all disappears; craving is empty, but not because anything at all disappears; grasping is empty, but not because anything at all disappears; the rebirth process is empty, but not because anything at all disappears; birth is empty, but not because anything at all disappears; and aging and death are empty, but not because anything at all disappears.

12.452“Venerable Śāradvatīputra, the perfection of generosity is empty, but not because anything at all disappears; the perfection of ethical discipline is empty, but not because anything at all disappears; the perfection of tolerance is empty, but not because anything at all disappears; the perfection of perseverance is empty, but not because anything at all disappears; the perfection of meditative concentration is empty, but not because anything at all disappears; and the perfection of wisdom is empty, but not because anything at all disappears.

12.453“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty, but not because anything at all disappears; the emptiness of external phenomena is empty, but not because anything at all disappears; the emptiness of external and internal phenomena is empty, but not because anything at all disappears; the emptiness of emptiness is empty, but not because anything at all disappears; the emptiness of great extent is empty, but not because anything at all disappears; the emptiness of ultimate reality is empty, but not because anything at all disappears; the emptiness of conditioned phenomena is empty, but not because anything at all disappears; the emptiness of unconditioned phenomena is empty, but not because anything at all disappears; the emptiness of the unlimited is empty, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is empty, [F.93.a] but not because anything at all disappears; the emptiness of nonexclusion is empty, but not because anything at all disappears; the emptiness of inherent nature is empty, but not because anything at all disappears; the emptiness of all phenomena is empty, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is empty, but not because anything at all disappears; the emptiness of that which cannot be apprehended is empty, but not because anything at all disappears; the emptiness of nonentities is empty, but not because anything at all disappears; the emptiness of essential nature is empty, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is empty, but not because anything at all disappears.

12.454“Venerable Śāradvatīputra, the applications of mindfulness are empty, but not because anything at all disappears; the correct exertions are empty, but not because anything at all disappears; the supports for miraculous ability are empty, but not because anything at all disappears; the faculties are empty, but not because anything at all disappears; the powers are empty, but not because anything at all disappears; the branches of enlightenment are empty, but not because anything at all disappears; and the noble eightfold path is empty, but not because anything at all disappears.

12.455“The truths of the noble ones are empty, but not because anything at all disappears; the meditative concentrations are empty, but not because anything at all disappears; the immeasurable attitudes are empty, but not because anything at all disappears; the formless absorptions are empty, but not because anything at all disappears; the eight liberations are empty, but not because anything at all disappears; the nine serial steps of meditative absorption are empty, but not because anything at all disappears; the emptiness, signlessness, [F.93.b] and wishlessness gateways to liberation are empty, but not because anything at all disappears; the extrasensory powers are empty, but not because anything at all disappears; the meditative stabilities are empty, but not because anything at all disappears; the dhāraṇī gateways are empty, but not because anything at all disappears; the ten powers of the tathāgatas are empty, but not because anything at all disappears; the four fearlessnesses are empty, but not because anything at all disappears; the four kinds of exact knowledge are empty, but not because anything at all disappears; great loving kindness is empty, but not because anything at all disappears; great compassion is empty, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are empty, but not because anything at all disappears.

12.456“If you ask why, Venerable Śāradvatīputra, it is because that which is empty is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are empty, but not because anything at all disappears. [B6]

12.457“Moreover, Venerable Śāradvatīputra, all phenomena are signless, but not because anything at all disappears.”

12.458Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are signless, but not because anything at all disappears?”

12.459“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are signless, but not because anything at all disappears; feelings are signless, but not because anything at all disappears; perceptions are signless, but not because anything at all disappears; formative predispositions are signless, but not because anything at all disappears; and consciousness is signless, but not because anything at all disappears.

12.460“Venerable Śāradvatīputra, the eyes are signless, [F.94.a] but not because anything at all disappears; the ears are signless, but not because anything at all disappears; the nose is signless, but not because anything at all disappears; the tongue is signless, but not because anything at all disappears; the body is signless, but not because anything at all disappears; and the mental faculty is signless, but not because anything at all disappears. Venerable Śāradvatīputra, sights are signless, but not because anything at all disappears; sounds are signless, but not because anything at all disappears; odors are signless, but not because anything at all disappears; tastes are signless, but not because anything at all disappears; tangibles are signless, but not because anything at all disappears; and mental phenomena are signless, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is signless, but not because anything at all disappears; auditory consciousness is signless, but not because anything at all disappears; olfactory consciousness is signless, but not because anything at all disappears; gustatory consciousness is signless, but not because anything at all disappears; tactile consciousness is signless, but not because anything at all disappears; and mental consciousness is signless, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is signless, but not because anything at all disappears; aurally compounded sensory contact is signless, but not because anything at all disappears; nasally compounded sensory contact is signless, but not because anything at all disappears; lingually compounded sensory contact is signless, but not because anything at all disappears; corporeally compounded sensory contact is signless, but not because anything at all disappears; and mentally compounded sensory contact [F.94.b] is signless, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are signless, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are signless, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are signless, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are signless, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are signless, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are signless, but not because anything at all disappears.

12.461“Venerable Śāradvatīputra, the earth element is signless, but not because anything at all disappears; the water element is signless, but not because anything at all disappears; the fire element is signless, but not because anything at all disappears; the wind element is signless, but not because anything at all disappears; the space element is signless, but not because anything at all disappears; and the consciousness element is signless, but not because anything at all disappears.

12.462“Venerable Śāradvatīputra, ignorance is signless, but not because anything at all disappears; formative predispositions are signless, but not because anything at all disappears; consciousness is signless, but not because anything at all disappears; name and form are signless, but not because anything at all disappears; the six sense fields are signless, but not because anything at all disappears; sensory contact is signless, but not because anything at all disappears; sensation is signless, but not because anything at all disappears; craving is signless, but not because anything at all disappears; grasping is signless, but not because anything at all [F.95.a] disappears; the rebirth process is signless, but not because anything at all disappears; birth is signless, but not because anything at all disappears; and aging and death are signless, but not because anything at all disappears.

12.463“Venerable Śāradvatīputra, the perfection of generosity is signless, but not because anything at all disappears; the perfection of ethical discipline is signless, but not because anything at all disappears; the perfection of tolerance is signless, but not because anything at all disappears; the perfection of perseverance is signless, but not because anything at all disappears; the perfection of meditative concentration is signless, but not because anything at all disappears; and the perfection of wisdom is signless, but not because anything at all disappears.

12.464“Venerable Śāradvatīputra, the emptiness of internal phenomena is signless, but not because anything at all disappears; the emptiness of external phenomena is signless, but not because anything at all disappears; the emptiness of external and internal phenomena is signless, but not because anything at all disappears; the emptiness of emptiness is signless, but not because anything at all disappears; the emptiness of great extent is signless, but not because anything at all disappears; the emptiness of ultimate reality is signless, but not because anything at all disappears; the emptiness of conditioned phenomena is signless, but not because anything at all disappears; the emptiness of unconditioned phenomena is signless, but not because anything at all disappears; the emptiness of the unlimited is signless, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is signless, but not because anything at all disappears; the emptiness of nonexclusion is signless, but not because anything at all disappears; the emptiness of inherent nature is signless, [F.95.b] but not because anything at all disappears; the emptiness of all phenomena is signless, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is signless, but not because anything at all disappears; the emptiness of that which cannot be apprehended is signless, but not because anything at all disappears; the emptiness of nonentities is signless, but not because anything at all disappears; the emptiness of essential nature is signless, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is signless, but not because anything at all disappears.

12.465“Venerable Śāradvatīputra, the applications of mindfulness are signless, but not because anything at all disappears; the correct exertions are signless, but not because anything at all disappears; the supports for miraculous ability are signless, but not because anything at all disappears; the faculties are signless, but not because anything at all disappears; the powers are signless, but not because anything at all disappears; the branches of enlightenment are signless, but not because anything at all disappears; and the noble eightfold path is signless, but not because anything at all disappears.

12.466“Venerable Śāradvatīputra, the truths of the noble ones are signless, but not because anything at all disappears; the meditative concentrations are signless, but not because anything at all disappears; the immeasurable attitudes are signless, but not because anything at all disappears; the formless absorptions are signless, but not because anything at all disappears; the eight liberations are signless, but not because anything at all disappears; the nine serial steps of meditative absorption are signless, but not because anything at all disappears; the emptiness, [F.96.a] signlessness, and wishlessness gateways to liberation are signless, but not because anything at all disappears; the extrasensory powers are signless, but not because anything at all disappears; the meditative stabilities are signless, but not because anything at all disappears; the dhāraṇī gateways are signless, but not because anything at all disappears; the ten powers of the tathāgatas are signless, but not because anything at all disappears; the four fearlessnesses are signless, but not because anything at all disappears; the four kinds of exact knowledge are signless, but not because anything at all disappears; great loving kindness is signless, but not because anything at all disappears; great compassion is signless, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are signless, but not because anything at all disappears.

12.467“If you ask why, Venerable Śāradvatīputra, it is because that which is signless is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are signless, but not because anything at all disappears.

12.468“Moreover, Venerable Śāradvatīputra, all phenomena are wishless, but not because anything at all disappears.”

12.469Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are wishless, but not because anything at all disappears?”

12.470“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are wishless, but not because anything at all disappears; feelings are wishless, but not because anything at all disappears; perceptions are wishless, but not because anything at all disappears; formative predispositions are wishless, but not because anything at all disappears; and consciousness is wishless, but not because anything at all disappears.

12.471“Venerable [F.96.b] Śāradvatīputra, the eyes are wishless, but not because anything at all disappears; the ears are wishless, but not because anything at all disappears; the nose is wishless, but not because anything at all disappears; the tongue is wishless, but not because anything at all disappears; the body is wishless, but not because anything at all disappears; and the mental faculty is wishless, but not because anything at all disappears. Venerable Śāradvatīputra, sights are wishless, but not because anything at all disappears; sounds are wishless, but not because anything at all disappears; odors are wishless, but not because anything at all disappears; tastes are wishless, but not because anything at all disappears; tangibles are wishless, but not because anything at all disappears; and mental phenomena are wishless, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is wishless, but not because anything at all disappears; auditory consciousness is wishless, but not because anything at all disappears; olfactory consciousness is wishless, but not because anything at all disappears; gustatory consciousness is wishless, but not because anything at all disappears; tactile consciousness is wishless, but not because anything at all disappears; and mental consciousness is wishless, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is wishless, but not because anything at all disappears; aurally compounded sensory contact is wishless, but not because anything at all disappears; nasally compounded sensory contact is wishless, but not because anything at all disappears; lingually compounded sensory contact is wishless, but not because anything at all disappears; corporeally compounded sensory contact is wishless, but not because anything at all disappears; and mentally compounded sensory contact is wishless, [F.97.a] but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are wishless, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are wishless, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are wishless, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are wishless, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are wishless, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are wishless, but not because anything at all disappears.

12.472“Venerable Śāradvatīputra, the earth element is wishless, but not because anything at all disappears; the water element is wishless, but not because anything at all disappears; the fire element is wishless, but not because anything at all disappears; the wind element is wishless, but not because anything at all disappears; the space element is wishless, but not because anything at all disappears; and the consciousness element is wishless, but not because anything at all disappears.

12.473“Venerable Śāradvatīputra, ignorance is wishless, but not because anything at all disappears; formative predispositions are wishless, but not because anything at all disappears; consciousness is wishless, but not because anything at all disappears; name and form are wishless, but not because anything at all disappears; the six sense fields are wishless, but not because anything at all disappears; sensory contact is wishless, but not because anything at all disappears; sensation is wishless, but not because anything at all disappears; craving is wishless, but not because anything at all disappears; grasping is wishless, [F.97.b] but not because anything at all disappears; the rebirth process is wishless, but not because anything at all disappears; birth is wishless, but not because anything at all disappears; and aging and death are wishless, but not because anything at all disappears.

12.474“Venerable Śāradvatīputra, the perfection of generosity is wishless, but not because anything at all disappears; the perfection of ethical discipline is wishless, but not because anything at all disappears; the perfection of tolerance is wishless, but not because anything at all disappears; the perfection of perseverance is wishless, but not because anything at all disappears; the perfection of meditative concentration is wishless, but not because anything at all disappears; and the perfection of wisdom is wishless, but not because anything at all disappears.

12.475“Venerable Śāradvatīputra, the emptiness of internal phenomena is wishless, but not because anything at all disappears; the emptiness of external phenomena is wishless, but not because anything at all disappears; the emptiness of external and internal phenomena is wishless, but not because anything at all disappears; the emptiness of emptiness is wishless, but not because anything at all disappears; the emptiness of great extent is wishless, but not because anything at all disappears; the emptiness of ultimate reality is wishless, but not because anything at all disappears; the emptiness of conditioned phenomena is wishless, but not because anything at all disappears; the emptiness of unconditioned phenomena is wishless, but not because anything at all disappears; the emptiness of the unlimited is wishless, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is wishless, but not because anything at all disappears; the emptiness of nonexclusion is wishless, but not because anything at all disappears; the emptiness of inherent nature is wishless, but not because anything at all disappears; the emptiness of all phenomena [F.98.a] is wishless, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is wishless, but not because anything at all disappears; the emptiness of that which cannot be apprehended is wishless, but not because anything at all disappears; the emptiness of nonentities is wishless, but not because anything at all disappears; the emptiness of essential nature is wishless, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is wishless, but not because anything at all disappears.

12.476“Venerable Śāradvatīputra, the applications of mindfulness are wishless, but not because anything at all disappears; the correct exertions are wishless, but not because anything at all disappears; the supports for miraculous ability are wishless, but not because anything at all disappears; the faculties are wishless, but not because anything at all disappears; the powers are wishless, but not because anything at all disappears; the branches of enlightenment are wishless, but not because anything at all disappears; and the noble eightfold path is wishless, but not because anything at all disappears.

12.477“Venerable Śāradvatīputra, the truths of the noble ones are wishless, but not because anything at all disappears; the meditative concentrations are wishless, but not because anything at all disappears; the immeasurable attitudes are wishless, but not because anything at all disappears; the formless absorptions are wishless, but not because anything at all disappears; the eight liberations are wishless, but not because anything at all disappears; the nine serial steps of meditative absorption are wishless, but not because anything at all disappears; the emptiness, [F.98.b] signlessness, and wishlessness gateways to liberation are wishless, but not because anything at all disappears; the extrasensory powers are wishless, but not because anything at all disappears; the meditative stabilities are wishless, but not because anything at all disappears; the dhāraṇī gateways are wishless, but not because anything at all disappears; the ten powers of the tathāgatas are wishless, but not because anything at all disappears; the four fearlessnesses are wishless, but not because anything at all disappears; the four kinds of exact knowledge are wishless, but not because anything at all disappears; great loving kindness is wishless, but not because anything at all disappears; great compassion is wishless, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are wishless, but not because anything at all disappears.

12.478“If you ask why, Venerable Śāradvatīputra, it is because that which is wishless is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are wishless, but not because anything at all disappears.

12.479“Moreover, Venerable Śāradvatīputra, all phenomena are virtuous, but not because anything at all disappears.”

12.480Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are virtuous, but not because anything at all disappears?”

12.481“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are virtuous, but not because anything at all disappears; feelings are virtuous, but not because anything at all disappears; perceptions are virtuous, but not because anything at all disappears; formative predispositions are virtuous, but not because anything at all disappears; and consciousness is virtuous, but not because anything at all disappears.

12.482“Venerable Śāradvatīputra, the eyes are virtuous, but not because anything at all disappears; the ears are virtuous, but not because anything at all disappears; the nose is virtuous, but not because anything at all disappears; the tongue is virtuous, but not because anything at all [F.99.a] disappears; the body is virtuous, but not because anything at all disappears; and the mental faculty is virtuous, but not because anything at all disappears. Venerable Śāradvatīputra, sights are virtuous, but not because anything at all disappears; sounds are virtuous, but not because anything at all disappears; odors are virtuous, but not because anything at all disappears; tastes are virtuous, but not because anything at all disappears; tangibles are virtuous, but not because anything at all disappears; and mental phenomena are virtuous, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is virtuous, but not because anything at all disappears; auditory consciousness is virtuous, but not because anything at all disappears; olfactory consciousness is virtuous, but not because anything at all disappears; gustatory consciousness is virtuous, but not because anything at all disappears; tactile consciousness is virtuous, but not because anything at all disappears; and mental consciousness is virtuous, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is virtuous, but not because anything at all disappears; aurally compounded sensory contact is virtuous, but not because anything at all disappears; nasally compounded sensory contact is virtuous, but not because anything at all disappears; lingually compounded sensory contact is virtuous, but not because anything at all disappears; corporeally compounded sensory contact is virtuous, but not because anything at all disappears; and mentally compounded sensory contact is virtuous, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are virtuous, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are virtuous, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are virtuous, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are virtuous, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are virtuous, but not because anything at all disappears; and [F.99.b] feelings conditioned by mentally compounded sensory contact are virtuous, but not because anything at all disappears.

12.483“Venerable Śāradvatīputra, the earth element is virtuous, but not because anything at all disappears; the water element is virtuous, but not because anything at all disappears; the fire element is virtuous, but not because anything at all disappears; the wind element is virtuous, but not because anything at all disappears; the space element is virtuous, but not because anything at all disappears; and the consciousness element is virtuous, but not because anything at all disappears.

12.484“Venerable Śāradvatīputra, ignorance is virtuous, but not because anything at all disappears; formative predispositions are virtuous, but not because anything at all disappears; consciousness is virtuous, but not because anything at all disappears; name and form are virtuous, but not because anything at all disappears; the six sense fields are virtuous, but not because anything at all disappears; sensory contact is virtuous, but not because anything at all disappears; sensation is virtuous, but not because anything at all disappears; craving is virtuous, but not because anything at all disappears; grasping is virtuous, but not because anything at all disappears; the rebirth process is virtuous, but not because anything at all disappears; birth is virtuous, but not because anything at all disappears; and aging and death are virtuous, but not because anything at all disappears.

12.485“Venerable Śāradvatīputra, the perfection of generosity is virtuous, but not because anything at all disappears; the perfection of ethical discipline is virtuous, but not because anything at all disappears; the perfection of tolerance is virtuous, but not because anything at all disappears; the perfection of perseverance is virtuous, but not because anything at all disappears; the perfection of meditative concentration is virtuous, but not because anything at all disappears; and the perfection of wisdom is virtuous, but not because anything at all disappears.

12.486“Venerable Śāradvatīputra, the emptiness of internal phenomena is virtuous, but not because anything at all disappears; the emptiness of external phenomena [F.100.a] is virtuous, but not because anything at all disappears; the emptiness of external and internal phenomena is virtuous, but not because anything at all disappears; the emptiness of emptiness is virtuous, but not because anything at all disappears; the emptiness of great extent is virtuous, but not because anything at all disappears; the emptiness of ultimate reality is virtuous, but not because anything at all disappears; the emptiness of conditioned phenomena is virtuous, but not because anything at all disappears; the emptiness of unconditioned phenomena is virtuous, but not because anything at all disappears; the emptiness of the unlimited is virtuous, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is virtuous, but not because anything at all disappears; the emptiness of nonexclusion is virtuous, but not because anything at all disappears; the emptiness of inherent nature is virtuous, but not because anything at all disappears; the emptiness of all phenomena is virtuous, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is virtuous, but not because anything at all disappears; the emptiness of that which cannot be apprehended is virtuous, but not because anything at all disappears; the emptiness of nonentities is virtuous, but not because anything at all disappears; the emptiness of essential nature is virtuous, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is virtuous, but not because anything at all disappears.

12.487“Venerable Śāradvatīputra, the applications of mindfulness are virtuous, but not because anything at all disappears; the correct exertions are virtuous, but not because anything at all disappears; the supports for miraculous ability are virtuous, but not because anything at all disappears; the faculties are virtuous, but not because anything at all disappears; the powers are virtuous, but not because anything at all disappears; the branches of enlightenment are virtuous, but not because anything at all disappears; and the noble eightfold path is virtuous, but [F.100.b] not because anything at all disappears.

12.488“Venerable Śāradvatīputra, the truths of the noble ones are virtuous, but not because anything at all disappears; the meditative concentrations are virtuous, but not because anything at all disappears; the immeasurable attitudes are virtuous, but not because anything at all disappears; the formless absorptions are virtuous, but not because anything at all disappears; the eight liberations are virtuous, but not because anything at all disappears; the nine serial steps of meditative absorption are virtuous, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are virtuous, but not because anything at all disappears; the extrasensory powers are virtuous, but not because anything at all disappears; the meditative stabilities are virtuous, but not because anything at all disappears; the dhāraṇī gateways are virtuous, but not because anything at all disappears; the ten powers of the tathāgatas are virtuous, but not because anything at all disappears; the four fearlessnesses are virtuous, but not because anything at all disappears; the four kinds of exact knowledge are virtuous, but not because anything at all disappears; great loving kindness is virtuous, but not because anything at all disappears; great compassion is virtuous, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are virtuous, but not because anything at all disappears.

12.489“If you ask why, Venerable Śāradvatīputra, it is because that which is virtuous is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are virtuous, but not because anything at all disappears.

12.490“Moreover, Venerable Śāradvatīputra, all phenomena are not a basic transgression, but not because anything at all disappears.”

12.491Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are not a basic transgression, but not because anything at all disappears?”

12.492“Venerable Śāradvatīputra,” replied Subhūti, “physical forms [F.101.a] are not a basic transgression, but not because anything at all disappears; feelings are not a basic transgression, but not because anything at all disappears; perceptions are not a basic transgression, but not because anything at all disappears; formative predispositions are not a basic transgression, but not because anything at all disappears; and consciousness is not a basic transgression, but not because anything at all disappears.

12.493“Venerable Śāradvatīputra, the eyes are not a basic transgression, but not because anything at all disappears; the ears are not a basic transgression, but not because anything at all disappears; the nose is not a basic transgression, but not because anything at all disappears; the tongue is not a basic transgression, but not because anything at all disappears; the body is not a basic transgression, but not because anything at all disappears; and the mental faculty is not a basic transgression, but not because anything at all disappears. Venerable Śāradvatīputra, sights are not a basic transgression, but not because anything at all disappears; sounds are not a basic transgression, but not because anything at all disappears; odors are not a basic transgression, but not because anything at all disappears; tastes are not a basic transgression, but not because anything at all disappears; tangibles are not a basic transgression, but not because anything at all disappears; and mental phenomena are not a basic transgression, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is not a basic transgression, but not because anything at all disappears; auditory consciousness is not a basic transgression, but not because anything at all disappears; olfactory consciousness is not a basic transgression, but not because anything at all disappears; gustatory consciousness is not a basic transgression, but not because anything at all disappears; tactile consciousness is not a basic transgression, but not because anything at all disappears; and mental consciousness is not a basic transgression, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is not a basic transgression, but not because anything at all disappears; aurally compounded sensory [F.101.b] contact is not a basic transgression, but not because anything at all disappears; nasally compounded sensory contact is not a basic transgression, but not because anything at all disappears; lingually compounded sensory contact is not a basic transgression, but not because anything at all disappears; corporeally compounded sensory contact is not a basic transgression, but not because anything at all disappears; and mentally compounded sensory contact is not a basic transgression, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are not a basic transgression, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are not a basic transgression, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are not a basic transgression, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are not a basic transgression, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are not a basic transgression, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are not a basic transgression, but not because anything at all disappears.

12.494“Venerable Śāradvatīputra, the earth element is not a basic transgression, but not because anything at all disappears; the water element is not a basic transgression, but not because anything at all disappears; the fire element is not a basic transgression, but not because anything at all disappears; the wind element is not a basic transgression, but not because anything at all disappears; the space element is not a basic transgression, but not because anything at all disappears; and the consciousness element is not a basic transgression, but not because anything at all disappears.

12.495“Venerable Śāradvatīputra, ignorance is not a basic transgression, but not because anything at all disappears; formative predispositions are not a basic transgression, but not because anything at all disappears; consciousness is not a basic transgression, but not because anything at all disappears; name and form are not [F.102.a] a basic transgression, but not because anything at all disappears; the six sense fields are not a basic transgression, but not because anything at all disappears; sensory contact is not a basic transgression, but not because anything at all disappears; sensation is not a basic transgression, but not because anything at all disappears; craving is not a basic transgression, but not because anything at all disappears; grasping is not a basic transgression, but not because anything at all disappears; the rebirth process is not a basic transgression, but not because anything at all disappears; birth is not a basic transgression, but not because anything at all disappears; and aging and death are not a basic transgression, but not because anything at all disappears.

12.496“Venerable Śāradvatīputra, the perfection of generosity is not a basic transgression, but not because anything at all disappears; the perfection of ethical discipline is not a basic transgression, but not because anything at all disappears; the perfection of tolerance is not a basic transgression, but not because anything at all disappears; the perfection of perseverance is not a basic transgression, but not because anything at all disappears; the perfection of meditative concentration is not a basic transgression, but not because anything at all disappears; and the perfection of wisdom is not a basic transgression, but not because anything at all disappears.

12.497“Venerable Śāradvatīputra, the emptiness of internal phenomena is not a basic transgression, but not because anything at all disappears; the emptiness of external phenomena is not a basic transgression, but not because anything at all disappears; the emptiness of external and internal phenomena is not a basic transgression, but not because anything at all disappears; the emptiness of emptiness is not a basic transgression, but not because anything at all disappears; the emptiness of great extent is not a basic transgression, but not because anything at all disappears; the emptiness of ultimate reality is not a basic transgression, but not because anything at all disappears; the emptiness of conditioned phenomena is not a basic transgression, but not because anything at all disappears; the emptiness of unconditioned phenomena is not a basic transgression, [F.102.b] but not because anything at all disappears; the emptiness of the unlimited is not a basic transgression, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is not a basic transgression, but not because anything at all disappears; the emptiness of nonexclusion is not a basic transgression, but not because anything at all disappears; the emptiness of inherent nature is not a basic transgression, but not because anything at all disappears; the emptiness of all phenomena is not a basic transgression, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is not a basic transgression, but not because anything at all disappears; the emptiness of that which cannot be apprehended is not a basic transgression, but not because anything at all disappears; the emptiness of nonentities is not a basic transgression, but not because anything at all disappears; the emptiness of essential nature is not a basic transgression, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is not a basic transgression, but not because anything at all disappears.

12.498“Venerable Śāradvatīputra, the applications of mindfulness are not a basic transgression, but not because anything at all disappears; the correct exertions are not a basic transgression, but not because anything at all disappears; the supports for miraculous ability are not a basic transgression, but not because anything at all disappears; the faculties are not a basic transgression, but not because anything at all disappears; the powers are not a basic transgression, but not because anything at all disappears; the branches of enlightenment are not a basic transgression, but not because anything at all disappears; and the noble eightfold path is not a basic transgression, but not because anything at all disappears.

12.499“Venerable Śāradvatīputra, the truths of the noble ones are not a basic transgression, but not because anything at all disappears; the meditative concentrations are not a basic transgression, but not because anything at all disappears; the immeasurable attitudes are not a basic transgression, but not because anything at all disappears; the [F.103.a] formless absorptions are not a basic transgression, but not because anything at all disappears; the eight liberations are not a basic transgression, but not because anything at all disappears; the nine serial steps of meditative absorption are not a basic transgression, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are not a basic transgression, but not because anything at all disappears; the extrasensory powers are not a basic transgression, but not because anything at all disappears; the meditative stabilities are not a basic transgression, but not because anything at all disappears; the dhāraṇī gateways are not a basic transgression, but not because anything at all disappears; the ten powers of the tathāgatas are not a basic transgression, but not because anything at all disappears; the four fearlessnesses are not a basic transgression, but not because anything at all disappears; the four kinds of exact knowledge are not a basic transgression, but not because anything at all disappears; great loving kindness is not a basic transgression, but not because anything at all disappears; great compassion is not a basic transgression, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are not a basic transgression, but not because anything at all disappears.

12.500“If you ask why, Venerable Śāradvatīputra, it is because that which is not a basic transgression is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are not basic transgressions, but not because anything at all disappears.

12.501“Moreover, Venerable Śāradvatīputra, all phenomena are uncontaminated, but not because anything at all disappears.”

12.502Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are uncontaminated, but not because anything at all disappears?”

12.503“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are uncontaminated, but not because anything at all disappears; [F.103.b] feelings are uncontaminated, but not because anything at all disappears; perceptions are uncontaminated, but not because anything at all disappears; formative predispositions are uncontaminated, but not because anything at all disappears; and consciousness is uncontaminated, but not because anything at all disappears.

12.504“Venerable Śāradvatīputra, the eyes are uncontaminated, but not because anything at all disappears; the ears are uncontaminated, but not because anything at all disappears; the nose is uncontaminated, but not because anything at all disappears; the tongue is uncontaminated, but not because anything at all disappears; the body is uncontaminated, but not because anything at all disappears; and the mental faculty is uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, sights are uncontaminated, but not because anything at all disappears; sounds are uncontaminated, but not because anything at all disappears; odors are uncontaminated, but not because anything at all disappears; tastes are uncontaminated, but not because anything at all disappears; tangibles are uncontaminated, but not because anything at all disappears; and mental phenomena are uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is uncontaminated, but not because anything at all disappears; auditory consciousness is uncontaminated, but not because anything at all disappears; olfactory consciousness is uncontaminated, but not because anything at all disappears; gustatory consciousness is uncontaminated, but not because anything at all disappears; tactile consciousness is uncontaminated, but not because anything at all disappears; and mental consciousness is uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is uncontaminated, but not because anything at all disappears; aurally compounded sensory contact is uncontaminated, but not because anything at all disappears; nasally compounded sensory contact is uncontaminated, but not because anything at all disappears; lingually compounded sensory contact [F.104.a] is uncontaminated, but not because anything at all disappears; corporeally compounded sensory contact is uncontaminated, but not because anything at all disappears; and mentally compounded sensory contact is uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are uncontaminated, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are uncontaminated, but not because anything at all disappears.

12.505“Venerable Śāradvatīputra, the earth element is uncontaminated, but not because anything at all disappears; the water element is uncontaminated, but not because anything at all disappears; the fire element is uncontaminated, but not because anything at all disappears; the wind element is uncontaminated, but not because anything at all disappears; the space element is uncontaminated, but not because anything at all disappears; and the consciousness element is uncontaminated, but not because anything at all disappears.

12.506“Venerable Śāradvatīputra, ignorance is uncontaminated, but not because anything at all disappears; formative predispositions are uncontaminated, but not because anything at all disappears; consciousness is uncontaminated, but not because anything at all disappears; name and form are uncontaminated, but not because anything at all disappears; the six sense fields are uncontaminated, but not because anything at all disappears; sensory contact is uncontaminated, but not because anything at all disappears; sensation is uncontaminated, but not because anything at all disappears; craving is uncontaminated, but not because anything at all disappears; grasping is uncontaminated, but not because anything at all [F.104.b] disappears; the rebirth process is uncontaminated, but not because anything at all disappears; birth is uncontaminated, but not because anything at all disappears; and aging and death are uncontaminated, but not because anything at all disappears.

12.507“Venerable Śāradvatīputra, the perfection of generosity is uncontaminated, but not because anything at all disappears; the perfection of ethical discipline is uncontaminated, but not because anything at all disappears; the perfection of tolerance is uncontaminated, but not because anything at all disappears; the perfection of perseverance is uncontaminated, but not because anything at all disappears; the perfection of meditative concentration is uncontaminated, but not because anything at all disappears; and the perfection of wisdom is uncontaminated, but not because anything at all disappears.

12.508“Venerable Śāradvatīputra, the emptiness of internal phenomena is uncontaminated, but not because anything at all disappears; the emptiness of external phenomena is uncontaminated, but not because anything at all disappears; the emptiness of external and internal phenomena is uncontaminated, but not because anything at all disappears; the emptiness of emptiness is uncontaminated, but not because anything at all disappears; the emptiness of great extent is uncontaminated, but not because anything at all disappears; the emptiness of ultimate reality is uncontaminated, but not because anything at all disappears; the emptiness of conditioned phenomena is uncontaminated, but not because anything at all disappears; the emptiness of unconditioned phenomena is uncontaminated, but not because anything at all disappears; the emptiness of the unlimited is uncontaminated, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is uncontaminated, but not because anything at all disappears; the emptiness of nonexclusion is uncontaminated, but not because anything at all disappears; the emptiness of inherent nature is uncontaminated, but not because anything at all disappears; the emptiness of all phenomena is uncontaminated, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is uncontaminated, but not because anything at all disappears; [F.105.a] the emptiness of that which cannot be apprehended is uncontaminated, but not because anything at all disappears; the emptiness of nonentities is uncontaminated, but not because anything at all disappears; the emptiness of essential nature is uncontaminated, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is uncontaminated, but not because anything at all disappears.

12.509“Venerable Śāradvatīputra, the applications of mindfulness are uncontaminated, but not because anything at all disappears; the correct exertions are uncontaminated, but not because anything at all disappears; the supports for miraculous ability are uncontaminated, but not because anything at all disappears; the faculties are uncontaminated, but not because anything at all disappears; the powers are uncontaminated, but not because anything at all disappears; the branches of enlightenment are uncontaminated, but not because anything at all disappears; and the noble eightfold path is uncontaminated, but not because anything at all disappears.

12.510“Venerable Śāradvatīputra, the truths of the noble ones are uncontaminated, but not because anything at all disappears; the meditative concentrations are uncontaminated, but not because anything at all disappears; the immeasurable attitudes are uncontaminated, but not because anything at all disappears; the formless absorptions are uncontaminated, but not because anything at all disappears; the eight liberations are uncontaminated, but not because anything at all disappears; the nine serial steps of meditative absorption are uncontaminated, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are uncontaminated, but not because anything at all disappears; the extrasensory powers are uncontaminated, but not because anything at all disappears; the meditative stabilities are uncontaminated, but not because anything at all disappears; the dhāraṇī gateways are uncontaminated, but not because anything at all disappears; the ten powers of the tathāgatas [F.105.b] are uncontaminated, but not because anything at all disappears; the four fearlessnesses are uncontaminated, but not because anything at all disappears; the four kinds of exact knowledge are uncontaminated, but not because anything at all disappears; great loving kindness is uncontaminated, but not because anything at all disappears; great compassion is uncontaminated, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are uncontaminated, but not because anything at all disappears.

12.511“If you ask why, Venerable Śāradvatīputra, it is because that which is uncontaminated is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are not uncontaminated, but not because anything at all disappears.

12.512“Moreover, Venerable Śāradvatīputra, all phenomena are without affliction, but not because anything at all disappears.”

12.513Śāradvatīputra asked, “Subhūti, what are all those phenomena that are without affliction, but not because anything at all disappears?”

12.514“Śāradvatīputra,” replied Subhūti, “physical forms are without affliction, but not because anything at all disappears; feelings are without affliction, but not because anything at all disappears; perceptions are without affliction, but not because anything at all disappears; formative predispositions are without affliction, but not because anything at all disappears; and consciousness is without affliction, but not because anything at all disappears.

12.515“ Śāradvatīputra, the eyes are without affliction, but not because anything at all disappears; the ears are without affliction, but not because anything at all disappears; the nose is without affliction, but not because anything at all disappears; the tongue is without affliction, but not because anything at all disappears; the body is without affliction, but not because anything at all disappears; and the mental faculty is without affliction, but not because anything at all disappears. Śāradvatīputra, sights are without affliction, but not because anything at all disappears; sounds are [F.106.a] without affliction, but not because anything at all disappears; odors are without affliction, but not because anything at all disappears; tastes are without affliction, but not because anything at all disappears; tangibles are without affliction, but not because anything at all disappears; and mental phenomena are without affliction, but not because anything at all disappears. Śāradvatīputra, visual consciousness is without affliction, but not because anything at all disappears; auditory consciousness is without affliction, but not because anything at all disappears; olfactory consciousness is without affliction, but not because anything at all disappears; gustatory consciousness is without affliction, but not because anything at all disappears; tactile consciousness is without affliction, but not because anything at all disappears; and mental consciousness is without affliction, but not because anything at all disappears. Śāradvatīputra, visually compounded sensory contact is without affliction, but not because anything at all disappears; aurally compounded sensory contact is without affliction, but not because anything at all disappears; nasally compounded sensory contact is without affliction, but not because anything at all disappears; lingually compounded sensory contact is without affliction, but not because anything at all disappears; corporeally compounded sensory contact is without affliction, but not because anything at all disappears; and mentally compounded sensory contact is without affliction, but not because anything at all disappears. Śāradvatīputra, feelings conditioned by visually compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by [F.106.b] corporeally compounded sensory contact are without affliction, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are without affliction, but not because anything at all disappears.

12.516“Śāradvatīputra, the earth element is without affliction, but not because anything at all disappears; the water element is without affliction, but not because anything at all disappears; the fire element is without affliction, but not because anything at all disappears; the wind element is without affliction, but not because anything at all disappears; the space element is without affliction, but not because anything at all disappears; and the consciousness element is without affliction, but not because anything at all disappears.

12.517“Venerable Śāradvatīputra, ignorance is without affliction, but not because anything at all disappears; formative predispositions are without affliction, but not because anything at all disappears; consciousness is without affliction, but not because anything at all disappears; name and form are without affliction, but not because anything at all disappears; the six sense fields are without affliction, but not because anything at all disappears; sensory contact is without affliction, but not because anything at all disappears; sensation is without affliction, but not because anything at all disappears; craving is without affliction, but not because anything at all disappears; grasping is without affliction, but not because anything at all disappears; the rebirth process is without affliction, but not because anything at all disappears; birth is without affliction, but not because anything at all disappears; and aging and death are without affliction, but not because anything at all disappears.

12.518“Venerable Śāradvatīputra, the perfection of generosity is without affliction, but not because anything at all disappears; the perfection of ethical discipline is without affliction, but not because anything at all disappears; the perfection of tolerance is without affliction, but not because anything at all disappears; [F.107.a] the perfection of perseverance is without affliction, but not because anything at all disappears; the perfection of meditative concentration is without affliction, but not because anything at all disappears; and the perfection of wisdom is without affliction, but not because anything at all disappears.

12.519“Venerable Śāradvatīputra, the emptiness of internal phenomena is without affliction, but not because anything at all disappears; the emptiness of external phenomena is without affliction, but not because anything at all disappears; the emptiness of external and internal phenomena is without affliction, but not because anything at all disappears; the emptiness of emptiness is without affliction, but not because anything at all disappears; the emptiness of great extent is without affliction, but not because anything at all disappears; the emptiness of ultimate reality is without affliction, but not because anything at all disappears; the emptiness of conditioned phenomena is without affliction, but not because anything at all disappears; the emptiness of unconditioned phenomena is without affliction, but not because anything at all disappears; the emptiness of the unlimited is without affliction, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is without affliction, but not because anything at all disappears; the emptiness of nonexclusion is without affliction, but not because anything at all disappears; the emptiness of inherent nature is without affliction, but not because anything at all disappears; the emptiness of all phenomena is without affliction, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is without affliction, but not because anything at all disappears; the emptiness of that which cannot be apprehended is without affliction, but not because anything at all disappears; the emptiness of nonentities is without affliction, but not because anything at all disappears; the emptiness of essential nature is without affliction, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is without affliction, but not because anything at all disappears. [F.107.b]

12.520“Venerable Śāradvatīputra, the applications of mindfulness are without affliction, but not because anything at all disappears; the correct exertions are without affliction, but not because anything at all disappears; the supports for miraculous ability are without affliction, but not because anything at all disappears; the faculties are without affliction, but not because anything at all disappears; the powers are without affliction, but not because anything at all disappears; the branches of enlightenment are without affliction, but not because anything at all disappears; and the noble eightfold path is without affliction, but not because anything at all disappears.

12.521“Venerable Śāradvatīputra, the truths of the noble ones are without affliction, but not because anything at all disappears; the meditative concentrations are without affliction, but not because anything at all disappears; the immeasurable attitudes are without affliction, but not because anything at all disappears; the formless absorptions are without affliction, but not because anything at all disappears; the eight liberations are without affliction, but not because anything at all disappears; the nine serial steps of meditative absorption are without affliction, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are without affliction, but not because anything at all disappears; the extrasensory powers are without affliction, but not because anything at all disappears; the meditative stabilities are without affliction, but not because anything at all disappears; the dhāraṇī gateways are without affliction, but not because anything at all disappears; the ten powers of the tathāgatas are without affliction, but not because anything at all disappears; the four fearlessnesses are without affliction, but not because anything at all disappears; the four kinds of exact knowledge [F.108.a] are without affliction, but not because anything at all disappears; great loving kindness is without affliction, but not because anything at all disappears; great compassion is without affliction, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are without affliction, but not because anything at all disappears.

12.522“If you ask why, Venerable Śāradvatīputra, it is because that which is without affliction is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are without affliction, but not because anything at all disappears.

12.523“Moreover, Venerable Śāradvatīputra, all phenomena are purified, but not because anything at all disappears.”

12.524Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are purified, but not because anything at all disappears?”

12.525“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are purified, but not because anything at all disappears; feelings are purified, but not because anything at all disappears; perceptions are purified, but not because anything at all disappears; formative predispositions are purified, but not because anything at all disappears; and consciousness is purified, but not because anything at all disappears.

12.526“Venerable Śāradvatīputra, the eyes are purified, but not because anything at all disappears; the ears are purified, but not because anything at all disappears; the nose is purified, but not because anything at all disappears; the tongue is purified, but not because anything at all disappears; the body is purified, but not because anything at all disappears; and the mental faculty is purified, but not because anything at all disappears. Venerable Śāradvatīputra, sights are purified, but not because anything at all disappears; sounds are purified, but not because anything at all disappears; odors are purified, but not because anything at all disappears; tastes are purified, but not because anything at all disappears; tangibles are [F.108.b] purified, but not because anything at all disappears; and mental phenomena are purified, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is purified, but not because anything at all disappears; auditory consciousness is purified, but not because anything at all disappears; olfactory consciousness is purified, but not because anything at all disappears; gustatory consciousness is purified, but not because anything at all disappears; tactile consciousness is purified, but not because anything at all disappears; and mental consciousness is purified, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is purified, but not because anything at all disappears; aurally compounded sensory contact is purified, but not because anything at all disappears; nasally compounded sensory contact is purified, but not because anything at all disappears; lingually compounded sensory contact is purified, but not because anything at all disappears; corporeally compounded sensory contact is purified, but not because anything at all disappears; and mentally compounded sensory contact is purified, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are purified, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are purified, but not because anything at all disappears.

12.527“Venerable Śāradvatīputra, the earth element is purified, but not because anything at all disappears; the water element is purified, but not because anything at all disappears; the fire element [F.109.a] is purified, but not because anything at all disappears; the wind element is purified, but not because anything at all disappears; the space element is purified, but not because anything at all disappears; and the consciousness element is purified, but not because anything at all disappears.

12.528“Venerable Śāradvatīputra, ignorance is purified, but not because anything at all disappears; formative predispositions are purified, but not because anything at all disappears; consciousness is purified, but not because anything at all disappears; name and form are purified, but not because anything at all disappears; the six sense fields are purified, but not because anything at all disappears; sensory contact is purified, but not because anything at all disappears; sensation is purified, but not because anything at all disappears; craving is purified, but not because anything at all disappears; grasping is purified, but not because anything at all disappears; the rebirth process is purified, but not because anything at all disappears; birth is purified, but not because anything at all disappears; and aging and death are purified, but not because anything at all disappears.

12.529“Venerable Śāradvatīputra, the perfection of generosity is purified, but not because anything at all disappears; the perfection of ethical discipline is purified, but not because anything at all disappears; the perfection of tolerance is purified, but not because anything at all disappears; the perfection of perseverance is purified, but not because anything at all disappears; the perfection of meditative concentration is purified, but not because anything at all disappears; and the perfection of wisdom is purified, but not because anything at all disappears.

12.530“Venerable Śāradvatīputra, the emptiness of internal phenomena is purified, but not because anything at all disappears; the emptiness of external phenomena is purified, but not because anything at all disappears; the emptiness of external [F.109.b] and internal phenomena is purified, but not because anything at all disappears; the emptiness of emptiness is purified, but not because anything at all disappears; the emptiness of great extent is purified, but not because anything at all disappears; the emptiness of ultimate reality is purified, but not because anything at all disappears; the emptiness of conditioned phenomena is purified, but not because anything at all disappears; the emptiness of unconditioned phenomena is purified, but not because anything at all disappears; the emptiness of the unlimited is purified, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is purified, but not because anything at all disappears; the emptiness of nonexclusion is purified, but not because anything at all disappears; the emptiness of inherent nature is purified, but not because anything at all disappears; the emptiness of all phenomena is purified, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is purified, but not because anything at all disappears; the emptiness of that which cannot be apprehended is purified, but not because anything at all disappears; the emptiness of nonentities is purified, but not because anything at all disappears; the emptiness of essential nature is purified, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is purified, but not because anything at all disappears.

12.531“Venerable Śāradvatīputra, the applications of mindfulness are purified, but not because anything at all disappears; the correct exertions are purified, but not because anything at all disappears; the supports for miraculous ability are purified, but not because anything at all disappears; the faculties are purified, but not because anything at all disappears; the powers are purified, but not because anything at all disappears; the branches of enlightenment are purified, but not because anything at all disappears; and the noble eightfold [F.110.a] path is purified, but not because anything at all disappears.

12.532“Venerable Śāradvatīputra, the truths of the noble ones are purified, but not because anything at all disappears; the meditative concentrations are purified, but not because anything at all disappears; the immeasurable attitudes are purified, but not because anything at all disappears; the formless absorptions are purified, but not because anything at all disappears; the eight liberations are purified, but not because anything at all disappears; the nine serial steps of meditative absorption are purified, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are purified, but not because anything at all disappears; the extrasensory powers are purified, but not because anything at all disappears; the meditative stabilities are purified, but not because anything at all disappears; the dhāraṇī gateways are purified, but not because anything at all disappears; the ten powers of the tathāgatas are purified, but not because anything at all disappears; the four fearlessnesses are purified, but not because anything at all disappears; the four kinds of exact knowledge are purified, but not because anything at all disappears; great loving kindness is purified, but not because anything at all disappears; great compassion is purified, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are purified, but not because anything at all disappears.

12.533“If you ask why, Venerable Śāradvatīputra, it is because that which is purified is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are purified, but not because anything at all disappears. [F.110.b] [B7]

12.534“Moreover, Venerable Śāradvatīputra, all phenomena are supramundane, but not because anything at all disappears.”

12.535Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are supramundane, but not because anything at all disappears?”

12.536“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are supramundane, but not because anything at all disappears; feelings are supramundane, but not because anything at all disappears; perceptions are supramundane, but not because anything at all disappears; formative predispositions are supramundane, but not because anything at all disappears; and consciousness is supramundane, but not because anything at all disappears.

12.537“Venerable Śāradvatīputra, the eyes are supramundane, but not because anything at all disappears; the ears are supramundane, but not because anything at all disappears; the nose is supramundane, but not because anything at all disappears; the tongue is supramundane, but not because anything at all disappears; the body is supramundane, but not because anything at all disappears; and the mental faculty is supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, sights are supramundane, but not because anything at all disappears; sounds are supramundane, but not because anything at all disappears; odors are supramundane, but not because anything at all disappears; tastes are supramundane, but not because anything at all disappears; tangibles are supramundane, but not because anything at all disappears; and mental phenomena are supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is supramundane, [F.111.a] but not because anything at all disappears; auditory consciousness is supramundane, but not because anything at all disappears; olfactory consciousness is supramundane, but not because anything at all disappears; gustatory consciousness is supramundane, but not because anything at all disappears; tactile consciousness is supramundane, but not because anything at all disappears; and mental consciousness is supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is supramundane, but not because anything at all disappears; aurally compounded sensory contact is supramundane, but not because anything at all disappears; nasally compounded sensory contact is supramundane, but not because anything at all disappears; lingually compounded sensory contact is supramundane, but not because anything at all disappears; corporeally compounded sensory contact is supramundane, but not because anything at all disappears; and mentally compounded sensory contact is supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are supramundane, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are supramundane, but not because anything at all disappears.

12.538“Venerable Śāradvatīputra, the earth element is supramundane, but not because anything at all disappears; the water element is supramundane, but not because anything at all disappears; the fire element is supramundane, but not [F.111.b] because anything at all disappears; the wind element is supramundane, but not because anything at all disappears; the space element is supramundane, but not because anything at all disappears; and the consciousness element is supramundane, but not because anything at all disappears.

12.539“Venerable Śāradvatīputra, ignorance is supramundane, but not because anything at all disappears; formative predispositions are supramundane, but not because anything at all disappears; consciousness is supramundane, but not because anything at all disappears; name and form are supramundane, but not because anything at all disappears; the six sense fields are supramundane, but not because anything at all disappears; sensory contact is supramundane, but not because anything at all disappears; sensation is supramundane, but not because anything at all disappears; craving is supramundane, but not because anything at all disappears; grasping is supramundane, but not because anything at all disappears; the rebirth process is supramundane, but not because anything at all disappears; birth is supramundane, but not because anything at all disappears; and aging and death are supramundane, but not because anything at all disappears.

12.540“Venerable Śāradvatīputra, the perfection of generosity is supramundane, but not because anything at all disappears; the perfection of ethical discipline is supramundane, but not because anything at all disappears; the perfection of tolerance is supramundane, but not because anything at all disappears; the perfection of perseverance is supramundane, but not because anything at all disappears; the perfection of meditative concentration is supramundane, but not because anything at all disappears; and the perfection of wisdom is supramundane, but not because anything at all disappears.

12.541“Venerable Śāradvatīputra, the emptiness of internal phenomena [F.112.a] is supramundane, but not because anything at all disappears; the emptiness of external phenomena is supramundane, but not because anything at all disappears; the emptiness of external and internal phenomena is supramundane, but not because anything at all disappears; the emptiness of emptiness is supramundane, but not because anything at all disappears; the emptiness of great extent is supramundane, but not because anything at all disappears; the emptiness of ultimate reality is supramundane, but not because anything at all disappears; the emptiness of conditioned phenomena is supramundane, but not because anything at all disappears; the emptiness of unconditioned phenomena is supramundane, but not because anything at all disappears; the emptiness of the unlimited is supramundane, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is supramundane, but not because anything at all disappears; the emptiness of nonexclusion is supramundane, but not because anything at all disappears; the emptiness of inherent nature is supramundane, but not because anything at all disappears; the emptiness of all phenomena is supramundane, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is supramundane, but not because anything at all disappears; the emptiness of that which cannot be apprehended is supramundane, but not because anything at all disappears; the emptiness of nonentities is supramundane, but not because anything at all disappears; the emptiness of essential nature is supramundane, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is supramundane, but not because anything at all disappears.

12.542“Venerable Śāradvatīputra, the applications of mindfulness are supramundane, but not because anything at all disappears; the correct exertions are [F.112.b] supramundane, but not because anything at all disappears; the supports for miraculous ability are supramundane, but not because anything at all disappears; the faculties are supramundane, but not because anything at all disappears; the powers are supramundane, but not because anything at all disappears; the branches of enlightenment are supramundane, but not because anything at all disappears; and the noble eightfold path is supramundane, but not because anything at all disappears.

12.543“Venerable Śāradvatīputra, the truths of the noble ones are supramundane, but not because anything at all disappears; the meditative concentrations are supramundane, but not because anything at all disappears; the immeasurable attitudes are supramundane, but not because anything at all disappears; the formless absorptions are supramundane, but not because anything at all disappears; the eight liberations are supramundane, but not because anything at all disappears; the nine serial steps of meditative absorption are supramundane, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are supramundane, but not because anything at all disappears; the extrasensory powers are supramundane, but not because anything at all disappears; the meditative stabilities are supramundane, but not because anything at all disappears; the dhāraṇī gateways are supramundane, but not because anything at all disappears; the ten powers of the tathāgatas are supramundane, but not because anything at all disappears; the four fearlessnesses are supramundane, but not because anything at all disappears; the four kinds of exact knowledge are supramundane, but not because anything at all disappears; great loving kindness is supramundane, but not because [F.113.a] anything at all disappears; great compassion is supramundane, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are supramundane, but not because anything at all disappears.

12.544“If you ask why, Venerable Śāradvatīputra, it is because that which is supramundane is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are supramundane, but not because anything at all disappears.

12.545“Moreover, Venerable Śāradvatīputra, all phenomena are unconditioned, but not because anything at all disappears.”

12.546Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are unconditioned, but not because anything at all disappears?”

12.547“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are unconditioned, but not because anything at all disappears; feelings are unconditioned, but not because anything at all disappears; perceptions are unconditioned, but not because anything at all disappears; formative predispositions are unconditioned, but not because anything at all disappears; and consciousness is unconditioned, but not because anything at all disappears.

12.548“Venerable Śāradvatīputra, the eyes are unconditioned, but not because anything at all disappears; the ears are unconditioned, but not because anything at all disappears; the nose is unconditioned, but not because anything at all disappears; the tongue is unconditioned, but not because anything at all disappears; the body is unconditioned, but not because anything at all disappears; and the mental faculty is unconditioned, but not because anything at all disappears. Venerable Śāradvatīputra, sights are unconditioned, but not because anything at all disappears; sounds are unconditioned, but not because anything at all disappears; odors are unconditioned, but not because anything at all disappears; tastes are unconditioned, but not because anything at all disappears; tangibles are unconditioned, but not because anything at all disappears; and mental phenomena are unconditioned, [F.113.b] but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is unconditioned, but not because anything at all disappears; auditory consciousness is unconditioned, but not because anything at all disappears; olfactory consciousness is unconditioned, but not because anything at all disappears; gustatory consciousness is unconditioned, but not because anything at all disappears; tactile consciousness is unconditioned, but not because anything at all disappears; and mental consciousness is unconditioned, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is unconditioned, but not because anything at all disappears; aurally compounded sensory contact is unconditioned, but not because anything at all disappears; nasally compounded sensory contact is unconditioned, but not because anything at all disappears; lingually compounded sensory contact is unconditioned, but not because anything at all disappears; corporeally compounded sensory contact is unconditioned, but not because anything at all disappears; and mentally compounded sensory contact is unconditioned, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are unconditioned, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are unconditioned, but not because anything at all disappears.

12.549“Venerable Śāradvatīputra, the earth element is unconditioned, but not because anything at all disappears; the water element is unconditioned, but not because anything at all disappears; the fire element is unconditioned, but not [F.114.a] because anything at all disappears; the wind element is unconditioned, but not because anything at all disappears; the space element is unconditioned, but not because anything at all disappears; and the consciousness element is unconditioned, but not because anything at all disappears.

12.550“Venerable Śāradvatīputra, ignorance is unconditioned, but not because anything at all disappears; formative predispositions are unconditioned, but not because anything at all disappears; consciousness is unconditioned, but not because anything at all disappears; name and form are unconditioned, but not because anything at all disappears; the six sense fields are unconditioned, but not because anything at all disappears; sensory contact is unconditioned, but not because anything at all disappears; sensation is unconditioned, but not because anything at all disappears; craving is unconditioned, but not because anything at all disappears; grasping is unconditioned, but not because anything at all disappears; the rebirth process is unconditioned, but not because anything at all disappears; birth is unconditioned, but not because anything at all disappears; and aging and death are unconditioned, but not because anything at all disappears.

12.551“Venerable Śāradvatīputra, the perfection of generosity is unconditioned, but not because anything at all disappears; the perfection of ethical discipline is unconditioned, but not because anything at all disappears; the perfection of tolerance is unconditioned, but not because anything at all disappears; the perfection of perseverance is unconditioned, but not because anything at all disappears; the perfection of meditative concentration is unconditioned, but not because anything at all disappears; and the perfection of wisdom is unconditioned, but not because anything at all disappears.

12.552“Venerable Śāradvatīputra, the emptiness of internal phenomena is unconditioned, but not because anything at all disappears; the emptiness of external phenomena is [F.114.b] unconditioned, but not because anything at all disappears; the emptiness of external and internal phenomena is unconditioned, but not because anything at all disappears; the emptiness of emptiness is unconditioned, but not because anything at all disappears; the emptiness of great extent is unconditioned, but not because anything at all disappears; the emptiness of ultimate reality is unconditioned, but not because anything at all disappears; the emptiness of conditioned phenomena is unconditioned, but not because anything at all disappears; the emptiness of unconditioned phenomena is unconditioned, but not because anything at all disappears; the emptiness of the unlimited is unconditioned, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is unconditioned, but not because anything at all disappears; the emptiness of nonexclusion is unconditioned, but not because anything at all disappears; the emptiness of inherent nature is unconditioned, but not because anything at all disappears; the emptiness of all phenomena is unconditioned, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is unconditioned, but not because anything at all disappears; the emptiness of that which cannot be apprehended is unconditioned, but not because anything at all disappears; the emptiness of nonentities is unconditioned, but not because anything at all disappears; the emptiness of essential nature is unconditioned, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is unconditioned, but not because anything at all disappears.

12.553“Venerable Śāradvatīputra, the applications of mindfulness are unconditioned, but not because anything at all disappears; the correct exertions are unconditioned, but not because anything at all disappears; the supports for miraculous ability are unconditioned, but not because anything at all disappears; the faculties are unconditioned, but not because anything at all disappears; the powers are unconditioned, but not because anything at all disappears; the branches of enlightenment are unconditioned, but not because anything at all disappears; and the [F.115.a] noble eightfold path is unconditioned, but not because anything at all disappears.

12.554“Venerable Śāradvatīputra, the truths of the noble ones are unconditioned, but not because anything at all disappears; the meditative concentrations are unconditioned, but not because anything at all disappears; the immeasurable attitudes are unconditioned, but not because anything at all disappears; the formless absorptions are unconditioned, but not because anything at all disappears; the eight liberations are unconditioned, but not because anything at all disappears; the nine serial steps of meditative absorption are unconditioned, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are unconditioned, but not because anything at all disappears; the extrasensory powers are unconditioned, but not because anything at all disappears; the meditative stabilities are unconditioned, but not because anything at all disappears; the dhāraṇī gateways are unconditioned, but not because anything at all disappears; the ten powers of the tathāgatas are unconditioned, but not because anything at all disappears; the four fearlessnesses are unconditioned, but not because anything at all disappears; the four kinds of exact knowledge are unconditioned, but not because anything at all disappears; great loving kindness is unconditioned, but not because anything at all disappears; great compassion is unconditioned, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are unconditioned, but not because anything at all disappears.

12.555“If you ask why, Venerable Śāradvatīputra, it is because that which is unconditioned is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are unconditioned, but not because anything at all disappears.

12.556“Moreover, Venerable Śāradvatīputra, [F.115.b] all phenomena are not eternal and they are not perishable.”

12.557Śāradvatīputra asked, “Venerable Subhūti, why are all phenomena not eternal and not perishable?”

12.558“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Perceptions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Formative predispositions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.

12.559“Venerable Śāradvatīputra, the eyes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The ears are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The nose is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The tongue is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The body is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The mental faculty is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.

12.560“Venerable Śāradvatīputra, sights are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Sounds are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Odors are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Tastes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Tangibles are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Mental phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

12.561“Venerable Śāradvatīputra, visual consciousness [F.116.a] is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Auditory consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Olfactory consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Gustatory consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Tactile consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Mental consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.

12.562“Venerable Śāradvatīputra, visually compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Aurally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Nasally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Lingually compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Corporeally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Mentally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.

12.563“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by aurally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by nasally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by lingually compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. [F.116.b] Feelings conditioned by corporeally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by mentally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

12.564“Venerable Śāradvatīputra, the earth element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The water element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The fire element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The wind element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The space element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The consciousness element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.

12.565“Venerable Śāradvatīputra, ignorance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Formative predispositions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Name and form are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The six sense fields are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Sensation is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Craving is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Grasping is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The rebirth process is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. [F.117.a] Birth is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Aging and death are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

12.566“Venerable Śāradvatīputra, the perfection of generosity is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of ethical discipline is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of tolerance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of perseverance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of meditative concentration is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of wisdom is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.

12.567“Venerable Śāradvatīputra, the emptiness of internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external and internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of emptiness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of great extent is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of ultimate reality is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of conditioned phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of unconditioned phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of the unlimited is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of that which has neither beginning nor end is not eternal [F.117.b] and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of nonexclusion is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of inherent nature is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of all phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of intrinsic defining characteristics is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of that which cannot be apprehended is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of nonentities is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of essential nature is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of an essential nature of nonentities is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.

12.568“Venerable Śāradvatīputra, the applications of mindfulness are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The correct exertions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The supports for miraculous ability are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. the faculties are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. the powers are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The branches of enlightenment are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The noble eightfold path is not eternal and it is not perishable. If you ask why, [F.118.a] it is because that is its inherent nature.

12.569“Venerable Śāradvatīputra, the truths of the noble ones are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The meditative concentrations are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The immeasurable attitudes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The formless absorptions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The eight liberations are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The nine serial steps of meditative absorption are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The emptiness, signlessness, and wishlessness gateways to liberation are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The extrasensory powers are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The meditative stabilities are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The dhāraṇī gateways are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The ten powers of the tathāgatas are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The four fearlessnesses are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The four kinds of exact knowledge are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Great loving kindness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Great compassion is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The eighteen distinct qualities of the buddhas are not eternal and they are not perishable. [F.118.b] If you ask why, it is because that is their inherent nature.

12.570“Venerable Śāradvatīputra, virtuous phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Nonvirtuous phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Conditioned phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Unconditioned phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Contaminated phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Uncontaminated phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

12.571“Venerable Śāradvatīputra, it is for this reason that all phenomena are in their essential nature nonentities.

12.572“Venerable Śāradvatīputra, you said, ‘Why do you say, “Why have physical forms not come into being, why have feelings not come into being, why have perceptions not come into being, why have formative predispositions not come into being, and why has consciousness not come into being”?’ Venerable Śāradvatīputra, it is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms have not been brought about by conditions, feelings have not been brought about by conditions, perceptions have not been brought about by conditions, formative predispositions have not been brought about by conditions, and consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings about physical forms, there is nothing that brings about feelings, there is nothing that brings about perceptions, there is nothing that brings about formative predispositions, and there is nothing that brings about consciousness.

12.573“Venerable Śāradvatīputra, the eyes have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The ears have not been brought about by conditions. If you ask why, it is because there is nothing that brings [F.119.a] them about. The nose has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The tongue has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The body has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The mental faculty has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Venerable Śāradvatīputra, sights have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Sounds have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Odors have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Tastes have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Tangibles have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Mental phenomena have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.

12.574“Venerable Śāradvatīputra, visual consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Auditory consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Olfactory consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Gustatory consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Tactile consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Mental consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.

12.575“Visually compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. [F.119.b] Aurally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Nasally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Lingually compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Corporeally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Mentally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.

12.576“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by aurally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by nasally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by lingually compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by corporeally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by mentally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.

12.577“Venerable Śāradvatīputra, the earth element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The water element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The fire element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The wind element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. [F.120.a] The space element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The consciousness element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.

12.578“Venerable Śāradvatīputra, ignorance has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Formative predispositions have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Name and form have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The six sense fields have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Sensation has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Craving has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Grasping has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The rebirth process has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Birth has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Aging and death have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.

12.579“Venerable Śāradvatīputra, the perfection of generosity has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of ethical discipline has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of tolerance has not been brought about by conditions. [F.120.b] If you ask why, it is because there is nothing that brings it about. The perfection of perseverance has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of meditative concentration has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of wisdom has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.

12.580“Venerable Śāradvatīputra, the emptiness of internal phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of external phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of external and internal phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of emptiness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of great extent has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of ultimate reality has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of conditioned phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of unconditioned phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of the unlimited has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of that which has neither beginning nor end has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of nonexclusion has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of inherent nature has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of all phenomena has not been brought about [F.121.a] by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of intrinsic defining characteristics has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of that which cannot be apprehended has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of nonentities has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of essential nature has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of an essential nature of nonentities has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.

12.581“Venerable Śāradvatīputra, the applications of mindfulness have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The correct exertions have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The supports for miraculous ability have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. the faculties have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. the powers have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The branches of enlightenment have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The noble eightfold path has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.

12.582“Venerable Śāradvatīputra, the truths of the noble ones have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The meditative concentrations have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The immeasurable attitudes [F.121.b] have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The formless absorptions have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The liberations have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The serial steps of meditative absorption have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The emptiness, signlessness, and wishlessness gateways to liberation have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The extrasensory powers have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The meditative stabilities have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The dhāraṇī gateways have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The ten powers of the tathāgatas have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The four fearlessnesses have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The four kinds of exact knowledge have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Great loving kindness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Great compassion has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The eighteen distinct qualities of the buddhas have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.

12.583“Venerable Śāradvatīputra, it is for this reason that physical forms have not come into being, feelings have not come into being, perceptions have not come into being, [F.122.a] formative predispositions have not come into being, and consciousness has not come into being.

12.584“Venerable Śāradvatīputra, you said, ‘Venerable Subhūti, why do you say, “Something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness”?’ Venerable Śāradvatīputra, it is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Perceptions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Formative predispositions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.585“The eyes are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The ears are empty of an inherent nature. That which is empty of an inherent nature neither arises [F.122.b] nor perishes, and that which neither arises nor perishes does not change its state. The nose is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The tongue is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The body is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The mental faculty is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.586“Sights are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Sounds are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Odors are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Tastes are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Tangibles are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Mental phenomena are empty of an inherent nature. That which is empty of an inherent nature [F.123.a] neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.587“Visual consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Auditory consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Olfactory consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Gustatory consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Tactile consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Mental consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.588“Visually compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Aurally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Nasally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature [F.123.b] neither arises nor perishes, and that which neither arises nor perishes does not change its state. Lingually compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Corporeally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Mentally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.589“Feelings conditioned by visually compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by aurally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by nasally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by lingually compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by corporeally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. [F.124.a] Feelings conditioned by mentally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.590“The earth element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The water element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The fire element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The wind element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The space element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The consciousness element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.591“Ignorance is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Formative predispositions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. [F.124.b] Consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Name and form are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The six sense fields are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Sensation is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Craving is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Grasping is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The rebirth process is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Birth is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Aging and death are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor [F.125.a] perishes does not change its state.

12.592“The perfection of generosity is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of ethical discipline is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of tolerance is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of perseverance is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of meditative concentration is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of wisdom is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. [B8]

12.593“The emptiness of internal phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of external phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes [F.125.b] does not change its state. The emptiness of external and internal phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of emptiness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of great extent is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of ultimate reality is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of conditioned phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of unconditioned phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of the unlimited is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of that which has neither beginning nor end is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of nonexclusion is empty of an inherent nature. That which is empty of an inherent nature neither arises [F.126.a] nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of inherent nature is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of all phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of intrinsic defining characteristics is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of that which cannot be apprehended is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of nonentities is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of essential nature is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of an essential nature of nonentities is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.594“The applications of mindfulness are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The correct exertions are empty of an inherent nature. That which is empty of an inherent nature [F.126.b] neither arises nor perishes, and that which neither arises nor perishes does not change its state. The supports for miraculous ability are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. the faculties are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. the powers are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The branches of enlightenment are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The noble eightfold path is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.595“The truths of the noble ones are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The meditative concentrations are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The immeasurable attitudes are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The formless absorptions are empty of an inherent nature. That which is empty [F.127.a] of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The eight liberations are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The nine serial steps of meditative absorption are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness, signlessness, and wishlessness gateways to liberation are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The extrasensory powers are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The meditative stabilities are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The dhāraṇī gateways are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The ten powers of the tathāgatas are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The four fearlessnesses are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises [F.127.b] nor perishes does not change its state. The four kinds of exact knowledge are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Great loving kindness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Great compassion is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The eighteen distinct qualities of the buddhas are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.

12.596“Venerable Śāradvatīputra, it is for this reason that something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness; that something that has not come into being is not the eyes, something that has not come into being is not the ears, something that has not come into being is not the nose, something that has not come into being is not the tongue, something that has not come into being is not the body, and something that has not come into being is not the mental faculty; that something that has not come into being is not sights, something that has not come into being is not sounds, something that has not come into being is not odors, something that has not come into being is not tastes, something that has not come into being is not tangibles, and something that has not come into being is not mental phenomena; that something [F.128.a] that has not come into being is not visual consciousness, something that has not come into being is not auditory consciousness, something that has not come into being is not olfactory consciousness, something that has not come into being is not gustatory consciousness, something that has not come into being is not tactile consciousness, and something that has not come into being is not mental consciousness; that something that has not come into being is not visually compounded sensory contact, something that has not come into being is not aurally compounded sensory contact, something that has not come into being is not nasally compounded sensory contact, something that has not come into being is not lingually compounded sensory contact, something that has not come into being is not corporeally compounded sensory contact, and something that has not come into being is not mentally compounded sensory contact; that something that has not come into being is not feelings conditioned by visually compounded sensory contact, something that has not come into being is not feelings conditioned by aurally compounded sensory contact, something that has not come into being is not feelings conditioned by nasally compounded sensory contact, something that has not come into being is not feelings conditioned by lingually compounded sensory contact, something that has not come into being is not feelings conditioned by corporeally compounded sensory contact, and something that has not come into being is not feelings conditioned by mentally compounded sensory contact; that something that has not come into being is not the earth element, something that has not come into being is not the water element, something that has not come into being is not the fire element, something that has not come into being is not the wind element, something that has not come into being is not the space element, and something that has not come into being is not the consciousness element; that something that has not come into being is not [F.128.b] ignorance, something that has not come into being is not formative predispositions, something that has not come into being is not consciousness, something that has not come into being is not name and form, something that has not come into being is not the six sense fields, something that has not come into being is not sensory contact, something that has not come into being is not sensation, something that has not come into being is not craving, something that has not come into being is not grasping, something that has not come into being is not the rebirth process, something that has not come into being is not birth , and something that has not come into being is not aging and death; that something that has not come into being is not the perfection of generosity, something that has not come into being is not the perfection of ethical discipline, something that has not come into being is not the perfection of tolerance, something that has not come into being is not the perfection of perseverance, something that has not come into being is not the perfection of meditative concentration, and something that has not come into being is not the perfection of wisdom; that something that has not come into being is not the emptiness of internal phenomena, something that has not come into being is not the emptiness of external phenomena, something that has not come into being is not the emptiness of external and internal phenomena, something that has not come into being is not the emptiness of emptiness, something that has not come into being is not the emptiness of great extent, something that has not come into being is not the emptiness of ultimate reality, something that has not come into being is not the emptiness of conditioned phenomena, something that has not come into being is not the emptiness of unconditioned phenomena, something that has not come into being is not the emptiness of the unlimited, something that has not come into being is not the emptiness of that which has neither beginning nor end, something that has not come into being is not the emptiness of nonexclusion, [F.129.a] something that has not come into being is not the emptiness of inherent nature, something that has not come into being is not the emptiness of all phenomena, something that has not come into being is not the emptiness of intrinsic defining characteristics, something that has not come into being is not the emptiness of that which cannot be apprehended, something that has not come into being is not the emptiness of nonentities, something that has not come into being is not the emptiness of essential nature, and something that has not come into being is not the emptiness of an essential nature of nonentities; that something that has not come into being is not the applications of mindfulness, something that has not come into being is not the correct exertions, something that has not come into being is not the supports for miraculous ability, something that has not come into being is not the faculties , something that has not come into being is not the powers, something that has not come into being is not the branches of enlightenment, and something that has not come into being is not the noble eightfold path; and that something that has not come into being is not the truths of the noble ones, something that has not come into being is not the meditative concentrations, something that has not come into being is not the immeasurable attitudes, something that has not come into being is not the formless absorptions, something that has not come into being is not the eight liberations, something that has not come into being is not the nine serial steps of meditative absorption, something that has not come into being is not the emptiness, signlessness, and wishlessness gateways to liberation, something that has not come into being is not the extrasensory powers, something that has not come into being is not the meditative stabilities, something that has not come into being is not the dhāraṇī gateways, [F.129.b] something that has not come into being is not the ten powers of the tathāgatas, something that has not come into being is not the four fearlessnesses, something that has not come into being is not the four kinds of exact knowledge, something that has not come into being is not great loving kindness, something that has not come into being is not great compassion, something that has not come into being is not the eighteen distinct qualities of the buddhas, something that has not come into being is not knowledge of all the dharmas, something that has not come into being is not the knowledge of the aspects of the path, and something that has not come into being is not all-aspect omniscience.

12.597“Venerable Śāradvatīputra, you also said, ‘Why do you say, “How then should one who has not come into being give teaching and instruction in the perfection of wisdom, which has also not come into being”?’ Venerable Śāradvatīputra, it is because that which has not come into being is the perfection of wisdom, and that which is the perfection of wisdom has not come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the perfection of wisdom’‍—are without duality and cannot be divided into two. Venerable Śāradvatīputra, it is for this reason that I said, ‘How then should one who has not come into being give teaching and instruction in the perfection of wisdom, which has also not come into being?’

12.598“Venerable Śāradvatīputra, you also said, ‘Why do you say, “One cannot apprehend such bodhisattva great beings who are practicing for enlightenment as other than not having come into being”?’ Venerable Śāradvatīputra, this is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe that something that has not come into being is one thing and a bodhisattva another. Therefore, these two phenomena‍—‘that which has not [F.130.a] come into being’ and ‘a bodhisattva’‍—are without duality and cannot be divided into two.

12.599“They do not observe physical forms as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘physical forms’‍—are without duality and cannot be divided into two. They do not observe feelings as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘feelings’‍—are without duality and cannot be divided into two. They do not observe perceptions as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘perceptions’‍—are without duality and cannot be divided into two. They do not observe formative predispositions as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘formative predispositions’‍—are without duality and cannot be divided into two. They do not observe consciousness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘consciousness’‍—are without duality and cannot be divided into two.

12.600“They do not observe the eyes as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the eyes’‍—are without duality and cannot be divided into two. They do not observe the ears as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the ears’‍—are without duality and cannot be divided into two. They do not observe the nose as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the nose’‍—are without duality and cannot be divided into two. They do not observe the tongue as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the tongue’‍—are [F.130.b] without duality and cannot be divided into two. They do not observe the body as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the body’‍—are without duality and cannot be divided into two. They do not observe the mental faculty as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the mental faculty’‍—are without duality and cannot be divided into two.

12.601“They do not observe sights as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘sights’‍—are without duality and cannot be divided into two. They do not observe sounds as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘sounds’‍—are without duality and cannot be divided into two. They do not observe odors as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘odors’‍—are without duality and cannot be divided into two. They do not observe tastes as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘tastes’‍—are without duality and cannot be divided into two. They do not observe tangibles as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘tangibles’‍—are without duality and cannot be divided into two. They do not observe mental phenomena as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘mental phenomena’‍—are without duality and cannot be divided into two.

12.602“They do not observe visual consciousness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘visual consciousness’‍—are without duality and cannot be divided into two. They do not observe auditory consciousness as other than [F.131.a] not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘auditory consciousness’‍—are without duality and cannot be divided into two. They do not observe olfactory consciousness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘olfactory consciousness’‍—are without duality and cannot be divided into two. They do not observe gustatory consciousness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘gustatory consciousness’‍—are without duality and cannot be divided into two. They do not observe tactile consciousness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘tactile consciousness’‍—are without duality and cannot be divided into two. They do not observe mental consciousness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘mental consciousness’‍—are without duality and cannot be divided into two.

12.603“They do not observe visually compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘visually compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe aurally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘aurally compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe nasally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘nasally compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe lingually compounded sensory contact [F.131.b] as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘lingually compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe corporeally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘corporeally compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe mentally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘mentally compounded sensory contact’‍—are without duality and cannot be divided into two.

12.604“They do not observe feelings conditioned by visually compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘feelings conditioned by visually compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe feelings conditioned by aurally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘feelings conditioned by aurally compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe feelings conditioned by nasally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘feelings conditioned by nasally compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe feelings conditioned by lingually compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘feelings conditioned by lingually compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe feelings conditioned by corporeally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and [F.132.a] ‘feelings conditioned by corporeally compounded sensory contact’‍—are without duality and cannot be divided into two. They do not observe feelings conditioned by mentally compounded sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘feelings conditioned by mentally compounded sensory contact’‍—are without duality and cannot be divided into two.

12.605“They do not observe the earth element as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the earth element’‍—are without duality and cannot be divided into two. They do not observe the water element as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the water element’‍—are without duality and cannot be divided into two. They do not observe the fire element as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the fire element’‍—are without duality and cannot be divided into two. They do not observe the wind element as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the wind element’‍—are without duality and cannot be divided into two. They do not observe the space element as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the space element’‍—are without duality and cannot be divided into two. They do not observe the consciousness element as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the consciousness element’‍—are without duality and cannot be divided into two.

12.606“They do not observe ignorance as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘ignorance’‍—are [F.132.b] without duality and cannot be divided into two. They do not observe formative predispositions as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘formative predispositions’‍—are without duality and cannot be divided into two. They do not observe consciousness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘consciousness’‍—are without duality and cannot be divided into two. They do not observe name and form as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘name and form’‍—are without duality and cannot be divided into two. They do not observe the six sense fields as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the six sense fields’‍—are without duality and cannot be divided into two. They do not observe sensory contact as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘sensory contact’‍—are without duality and cannot be divided into two. They do not observe sensation as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘sensation’‍—are without duality and cannot be divided into two. They do not observe craving as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘craving’‍—are without duality and cannot be divided into two. They do not observe grasping as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘grasping’‍—are without duality and cannot be divided into two. They do not observe the rebirth process as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the rebirth process’‍—are without duality and cannot be divided into two. They do not observe birth as other [F.133.a] than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘birth’‍—are without duality and cannot be divided into two. They do not observe aging and death as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘aging and death’‍—are without duality and cannot be divided into two.

12.607“They do not observe the perfection of generosity as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the perfection of generosity’‍—are without duality and cannot be divided into two. They do not observe the perfection of ethical discipline as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the perfection of ethical discipline’‍—are without duality and cannot be divided into two. They do not observe the perfection of tolerance as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the perfection of tolerance’‍—are without duality and cannot be divided into two. They do not observe the perfection of perseverance as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the perfection of perseverance’‍—are without duality and cannot be divided into two. They do not observe the perfection of meditative concentration as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the perfection of meditative concentration’‍—are without duality and cannot be divided into two. They do not observe the perfection of wisdom as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the perfection of wisdom’‍—are without duality and cannot be divided into two.

12.608“They do not observe the emptiness of internal phenomena [F.133.b] as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of internal phenomena’‍—are without duality and cannot be divided into two. They do not observe the emptiness of external phenomena as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of external phenomena’‍—are without duality and cannot be divided into two. They do not observe the emptiness of external and internal phenomena as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of external and internal phenomena’‍—are without duality and cannot be divided into two. They do not observe the emptiness of emptiness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of emptiness’‍—are without duality and cannot be divided into two. They do not observe the emptiness of great extent as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of great extent’‍—are without duality and cannot be divided into two. They do not observe the emptiness of ultimate reality as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of ultimate reality’‍—are without duality and cannot be divided into two. They do not observe the emptiness of conditioned phenomena as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of conditioned phenomena’‍—are without duality and cannot be divided into two. They do not observe the emptiness of unconditioned phenomena as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of unconditioned phenomena’‍—are without duality and cannot be divided into two. They do not observe the emptiness of the unlimited as other than not having come into being. [F.134.a] Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of the unlimited’‍—are without duality and cannot be divided into two. They do not observe the emptiness of that which has neither beginning nor end as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of that which has neither beginning nor end’‍—are without duality and cannot be divided into two. They do not observe the emptiness of nonexclusion as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of nonexclusion’‍—are without duality and cannot be divided into two. They do not observe the emptiness of inherent nature as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of inherent nature’‍—are without duality and cannot be divided into two. They do not observe the emptiness of all phenomena as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of all phenomena’‍—are without duality and cannot be divided into two. They do not observe the emptiness of intrinsic defining characteristics as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of intrinsic defining characteristics’‍—are without duality and cannot be divided into two. They do not observe the emptiness of that which cannot be apprehended as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of that which cannot be apprehended’‍—are without duality and cannot be divided into two. They do not observe the emptiness of nonentities as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of nonentities’‍—are without duality and cannot be divided into two. They do not observe the emptiness of essential nature [F.134.b] as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of essential nature’‍—are without duality and cannot be divided into two. They do not observe the emptiness of an essential nature of nonentities as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness of an essential nature of nonentities’‍—are without duality and cannot be divided into two.

12.609“They do not observe the applications of mindfulness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the applications of mindfulness’‍—are without duality and cannot be divided into two. They do not observe the correct exertions as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the correct exertions’‍—are without duality and cannot be divided into two. They do not observe the supports for miraculous ability as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the supports for miraculous ability’‍—are without duality and cannot be divided into two. They do not observe the faculties as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the faculties ’‍—are without duality and cannot be divided into two. They do not observe the powers as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the powers’‍—are without duality and cannot be divided into two. They do not observe the branches of enlightenment as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the branches of enlightenment’‍—are without duality and cannot be divided into two. They do not observe the noble eightfold path as other than [F.135.a] not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the noble eightfold path’‍—are without duality and cannot be divided into two.

12.610“They do not observe the truths of the noble ones as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the truths of the noble ones’‍—are without duality and cannot be divided into two. They do not observe the meditative concentrations as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the meditative concentrations’‍—are without duality and cannot be divided into two. They do not observe the immeasurable attitudes as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the immeasurable attitudes’‍—are without duality and cannot be divided into two. They do not observe the formless absorptions as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the formless absorptions’‍—are without duality and cannot be divided into two. They do not observe the liberations as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the liberations’‍—are without duality and cannot be divided into two. They do not observe the serial steps of meditative absorption as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the serial steps of meditative absorption’‍—are without duality and cannot be divided into two. They do not observe the emptiness, signlessness, and wishlessness gateways to liberation as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the emptiness, signlessness, [F.135.b] and wishlessness gateways to liberation’‍—are without duality and cannot be divided into two. They do not observe the extrasensory powers as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the extrasensory powers’‍—are without duality and cannot be divided into two. They do not observe the meditative stabilities as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the meditative stabilities’‍—are without duality and cannot be divided into two. They do not observe the dhāraṇī gateways as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the dhāraṇī gateways’‍—are without duality and cannot be divided into two. They do not observe the ten powers of the tathāgatas as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the powers of the tathāgatas’‍—are without duality and cannot be divided into two. They do not observe the four fearlessnesses as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the fearlessnesses’‍—are without duality and cannot be divided into two. They do not observe the four kinds of exact knowledge as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the kinds of exact knowledge’‍—are without duality and cannot be divided into two. They do not observe great loving kindness as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘great loving kindness’‍—are without duality and cannot be divided into two. They do not observe great compassion as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ [F.136.a] and ‘great compassion’‍—are without duality and cannot be divided into two. They do not observe the eighteen distinct qualities of the buddhas as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the distinct qualities of the buddhas’‍—are without duality and cannot be divided into two.

12.611“They do not observe knowledge of all the dharmas as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘knowledge of all the dharmas’‍—are without duality and cannot be divided into two. They do not observe the knowledge of the aspects of the path as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘the knowledge of the aspects of the path’‍—are without duality and cannot be divided into two. They do not observe all-aspect omniscience as other than not having come into being. Therefore, these two phenomena‍—‘that which has not come into being’ and ‘all-aspect omniscience’‍—are without duality and cannot be divided into two.

12.612“Venerable Śāradvatīputra, it is for this reason that one cannot apprehend such bodhisattvas who are practicing for enlightenment as other than not having come into being.

12.613“Venerable Śāradvatīputra, you also said, ‘Why do you say, “If, when such teachings are given, the bodhisattva great beings are not afraid, not frightened, and not terrified, then these bodhisattva great beings are practicing the perfection of wisdom”?’ Venerable Śāradvatīputra, it is because bodhisattva great beings observe all phenomena without activity. They observe all phenomena to resemble a dream, observe all phenomena to resemble a magical [F.136.b] display, observe all phenomena to resemble a mirage, observe all phenomena to resemble an echo, observe all phenomena to resemble an optical aberration, and observe all phenomena to resemble a magical display. It is for this reason that when bodhisattva great beings are practicing the perfection of wisdom, they are not afraid, not frightened, and not terrified upon hearing this teaching.”

12.614Then the venerable Subhūti said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend physical forms; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘physical forms.’ At that time they do not apprehend feelings; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings.’ At that time they do not apprehend perceptions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘perceptions.’ At that time they do not apprehend formative predispositions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘formative predispositions.’ At that time they do not apprehend consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘consciousness.’

12.615“At that time they do not apprehend the eyes; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the eyes.’ At that time they do not apprehend the ears; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the ears.’ At that time they do not apprehend the nose; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the nose.’ At that time they do not apprehend the tongue; they do not grasp, [F.137.a] do not dwell on, are not fixated on, and do not designate it as ‘the tongue.’ At that time they do not apprehend the body; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the body.’ At that time they do not apprehend the mental faculty; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the mental faculty.’

12.616“At that time they do not apprehend sights; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘sights.’ At that time they do not apprehend sounds; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘sounds.’ At that time they do not apprehend odors; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘odors.’ At that time they do not apprehend tastes; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘tastes.’ At that time they do not apprehend tangibles; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘tangibles.’ At that time they do not apprehend mental phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘mental phenomena.’

12.617At that time they do not apprehend visual consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘visual consciousness.’ At that time they do not apprehend auditory consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘auditory consciousness.’ At that time they do not apprehend olfactory consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘olfactory consciousness.’ At that time they do not apprehend gustatory consciousness; they do not grasp, do not dwell on, are not fixated on, [F.137.b] and do not designate it as ‘gustatory consciousness.’ At that time they do not apprehend tactile consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘tactile consciousness.’ At that time they do not apprehend mental consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘mental consciousness.’

12.618“At that time they do not apprehend visually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘this is visually compounded sensory contact.’ At that time they do not apprehend aurally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘aurally compounded sensory contact.’ At that time they do not apprehend nasally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘nasally compounded sensory contact.’ At that time they do not apprehend lingually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘lingually compounded sensory contact.’ At that time they do not apprehend corporeally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘corporeally compounded sensory contact.’ At that time they do not apprehend mentally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘mentally compounded sensory contact.’

12.619“At that time they do not apprehend feelings conditioned by visually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by visually compounded sensory contact.’ At that time they do not apprehend feelings conditioned by aurally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by aurally compounded sensory contact.’ [F.138.a] At that time they do not apprehend feelings conditioned by nasally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by nasally compounded sensory contact.’ At that time they do not apprehend feelings conditioned by lingually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by lingually compounded sensory contact.’ At that time they do not apprehend feelings conditioned by corporeally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by corporeally compounded sensory contact.’ At that time they do not apprehend feelings conditioned by mentally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by mentally compounded sensory contact.’

12.620“At that time they do not apprehend the earth element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the earth element.’ At that time they do not apprehend the water element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the water element.’ At that time they do not apprehend the fire element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the fire element.’ At that time they do not apprehend the wind element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the wind element.’ At that time they do not apprehend the space element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the space element.’ At that time they do not apprehend the consciousness element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the consciousness element.’

12.621“At that time they do not apprehend ignorance; they do not grasp, do not dwell on, are not fixated on, and do not [F.138.b] designate it as ‘ignorance.’ At that time they do not apprehend formative predispositions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘formative predispositions.’ At that time they do not apprehend consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘consciousness.’ At that time they do not apprehend name and form; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘name and form.’ At that time they do not apprehend the six sense fields; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the six sense fields.’ At that time they do not apprehend sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘sensory contact.’ At that time they do not apprehend sensation; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘sensation.’ At that time they do not apprehend craving; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘craving.’ At that time they do not apprehend grasping; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘grasping.’ At that time they do not apprehend the rebirth process; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the rebirth process.’ At that time they do not apprehend birth ; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘ birth .’ At that time they do not apprehend aging and death; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘aging and death.’

12.622“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate [F.139.a] those phenomena accordingly, at that time they do not apprehend the perfection of generosity; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of generosity.’ At that time they do not apprehend the perfection of ethical discipline; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of ethical discipline.’ At that time they do not apprehend the perfection of tolerance; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of tolerance.’ At that time they do not apprehend the perfection of perseverance; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of perseverance.’ At that time they do not apprehend the perfection of meditative concentration; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of meditative concentration.’ At that time they do not apprehend the perfection of wisdom; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of wisdom.’

12.623“At that time they do not apprehend the emptiness of internal phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of internal phenomena.’ At that time they do not apprehend the emptiness of external phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of external phenomena.’ At that time they do not apprehend the emptiness of external and internal phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of external and internal phenomena.’ At that time they do not apprehend the emptiness of emptiness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of emptiness.’ At that time they do not apprehend the emptiness of great extent; they do not grasp, do not dwell on, [F.139.b] are not fixated on, and do not designate it as ‘the emptiness of great extent.’ At that time they do not apprehend the emptiness of ultimate reality; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of ultimate reality.’ At that time they do not apprehend the emptiness of conditioned phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of conditioned phenomena.’ At that time they do not apprehend the emptiness of unconditioned phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of unconditioned phenomena.’ At that time they do not apprehend the emptiness of the unlimited; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of the unlimited.’ At that time they do not apprehend the emptiness of that which has neither beginning nor end; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of that which has neither beginning nor end.’ At that time they do not apprehend the emptiness of nonexclusion; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of nonexclusion.’ At that time they do not apprehend the emptiness of inherent nature; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of inherent nature.’ At that time they do not apprehend the emptiness of all phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of all phenomena.’ At that time they do not apprehend the emptiness of intrinsic defining characteristics; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of intrinsic defining characteristics.’ At that time they do not apprehend the emptiness of that which cannot be apprehended; they do not grasp, do not dwell on, are not fixated on, and do not designate [F.140.a] it ‘the emptiness of that which cannot be apprehended.’ At that time they do not apprehend the emptiness of nonentities; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of nonentities.’ At that time they do not apprehend the emptiness of essential nature; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of essential nature.’ At that time they do not apprehend the emptiness of an essential nature of nonentities; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of an essential nature of nonentities.’

12.624“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend the applications of mindfulness; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the applications of mindfulness.’ At that time they do not apprehend the correct exertions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the correct exertions.’ At that time they do not apprehend the supports for miraculous ability; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the supports for miraculous ability.’ At that time they do not apprehend the faculties ; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the faculties .’ At that time they do not apprehend the powers; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the powers.’ At that time they do not apprehend the branches of enlightenment; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the branches of enlightenment.’ [F.140.b] At that time they do not apprehend the noble eightfold path; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the noble eightfold path.’

12.625“At that time they do not apprehend the truths of the noble ones; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the truths of the noble ones.’ At that time they do not apprehend the meditative concentrations; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the meditative concentrations.’ At that time they do not apprehend the immeasurable attitudes; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the immeasurable attitudes.’ At that time they do not apprehend the formless absorptions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the formless absorptions.’ At that time they do not apprehend the liberations; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the eight liberations.’ At that time they do not apprehend the serial steps of meditative absorption; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the nine serial steps of meditative absorption.’ At that time they do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the emptiness, signlessness, and wishlessness gateways to liberation.’ At that time they do not apprehend the extrasensory powers; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the extrasensory powers.’ At that time they do not apprehend the meditative stabilities; they do not grasp, [F.141.a] do not dwell on, are not fixated on, and do not designate them as ‘the meditative stabilities.’ At that time they do not apprehend the dhāraṇī gateways; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the dhāraṇī gateways.’ At that time they do not apprehend the powers of the tathāgatas; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the ten powers of the tathāgatas.’ At that time they do not apprehend the fearlessnesses; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the four fearlessnesses.’ At that time they do not apprehend the kinds of exact knowledge; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the four kinds of exact knowledge.’ At that time they do not apprehend great loving kindness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘great loving kindness.’ At that time they do not apprehend great compassion; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘great compassion.’ At that time they do not apprehend the distinct qualities of the buddhas; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the eighteen distinct qualities of the buddhas.’ [B9]

12.626“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend the meditative stabilities and the dhāraṇī gateways; they do not grasp, do not dwell on, [F.141.b] are not fixated on, and do not designate them as ‘the meditative stabilities and the dhāraṇī gateways.’ If you ask why, it is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe physical forms, do not observe feelings, do not observe perceptions, do not observe formative predispositions, and do not observe consciousness; they do not observe the eyes, do not observe the ears, do not observe the nose, do not observe the tongue, do not observe the body, and do not observe the mental faculty; they do not observe sights, do not observe sounds, do not observe odors, do not observe tastes, do not observe tangibles, and do not observe mental phenomena; they do not observe visual consciousness, do not observe auditory consciousness, do not observe olfactory consciousness, do not observe gustatory consciousness, do not observe tactile consciousness, and do not observe mental consciousness; they do not observe visually compounded sensory contact, do not observe aurally compounded sensory contact, do not observe nasally compounded sensory contact, do not observe lingually compounded sensory contact, do not observe corporeally compounded sensory contact, and do not observe mentally compounded sensory contact; they do not observe feelings conditioned by visually compounded sensory contact, do not observe feelings conditioned by aurally compounded sensory contact, do not observe feelings conditioned by nasally compounded sensory contact, do not observe feelings conditioned by lingually compounded sensory contact, do not observe [F.142.a] feelings conditioned by corporeally compounded sensory contact, and do not observe feelings conditioned by mentally compounded sensory contact; they do not observe the earth element, do not observe the water element, do not observe the fire element, do not observe the wind element, do not observe the space element, and do not observe the consciousness element; and they do not observe ignorance, do not observe formative predispositions, do not observe consciousness, do not observe name and form, do not observe the six sense fields, do not observe sensory contact, do not observe sensation, do not observe craving, do not observe grasping, do not observe the rebirth process, do not observe birth , and do not observe aging and death.

12.627“They do not observe the perfection of generosity, do not observe the perfection of ethical discipline, do not observe the perfection of tolerance, do not observe the perfection of perseverance, do not observe the perfection of meditative concentration, and do not observe the perfection of wisdom; they do not observe the emptiness of internal phenomena, do not observe the emptiness of external phenomena, do not observe the emptiness of external and internal phenomena, do not observe the emptiness of emptiness, do not observe the emptiness of great extent, do not observe the emptiness of ultimate reality, do not observe the emptiness of conditioned phenomena, do not observe the emptiness of unconditioned phenomena, do not observe the emptiness of the unlimited, [F.142.b] do not observe the emptiness of that which has neither beginning nor end, do not observe the emptiness of nonexclusion, do not observe the emptiness of inherent nature, do not observe the emptiness of all phenomena, do not observe the emptiness of intrinsic defining characteristics, do not observe the emptiness of that which cannot be apprehended, do not observe the emptiness of nonentities, do not observe the emptiness of essential nature, and do not observe the emptiness of an essential nature of nonentities; they do not observe the applications of mindfulness, do not observe the correct exertions, do not observe the supports for miraculous ability, do not observe the faculties , do not observe the powers, do not observe the branches of enlightenment, and do not observe the noble eightfold path; they do not observe the truths of the noble ones, do not observe the meditative concentrations, do not observe the immeasurable attitudes, do not observe the formless absorptions, do not observe the eight liberations, do not observe the nine serial steps of meditative absorption, do not observe the emptiness, signlessness, and wishlessness gateways to liberation, do not observe the extrasensory powers, do not observe the meditative stabilities, do not observe the dhāraṇī gateways, do not observe the ten powers of the tathāgatas, do not observe the four fearlessnesses, do not observe the four kinds of [F.143.a] exact knowledge, do not observe great loving kindness, do not observe great compassion, and do not observe the eighteen distinct qualities of the buddhas; and they do not observe knowledge of all the dharmas, do not observe the knowledge of the aspects of the path, and do not observe all-aspect omniscience.

12.628“If you ask why, Blessed Lord, it is because that nonarising of physical forms is not physical forms, therefore physical forms and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of physical forms is not physical forms. Blessed Lord, that nonarising of feelings is not feelings, therefore feelings and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings is not feelings. Blessed Lord, that nonarising of perceptions is not perceptions, therefore perceptions and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of perceptions is not perceptions. Blessed Lord, that nonarising of formative predispositions is not formative predispositions, therefore formative predispositions and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because [F.143.b] nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of formative predispositions is not formative predispositions. Blessed Lord, that nonarising of consciousness is not consciousness, therefore consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of consciousness is not consciousness.

12.629“Blessed Lord, that nonarising of the eyes is not the eyes, therefore the eyes and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the eyes is not the eyes. Blessed Lord, that nonarising of the ears is not the ears, therefore the ears and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the ears is not the ears. Blessed Lord, that nonarising of the nose is not the nose, therefore the nose and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the nose is not the nose. Blessed Lord, that nonarising of the tongue is not the tongue, therefore the tongue and nonarising are without duality and cannot be divided into two. If one were to ask [F.144.a] why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the tongue is not the tongue. Blessed Lord, that nonarising of the body is not the body, therefore the body and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the body is not the body. Blessed Lord, that nonarising of the mental faculty is not the mental faculty, therefore the mental faculty and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the mental faculty is not the mental faculty.

12.630“Blessed Lord, that nonarising of sights is not sights, therefore sights and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sights is not sights. Blessed Lord, that nonarising of sounds is not sounds, therefore sounds and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sounds is not sounds. Blessed Lord, that nonarising of odors is not odors, therefore odors and nonarising [F.144.b] are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of odors is not odors. Blessed Lord, that nonarising of sounds is not sounds, therefore sounds and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sounds is not sounds. Blessed Lord, that nonarising of tastes is not tastes, therefore tastes and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of tastes is not tastes. Blessed Lord, that nonarising of tangibles is not tangibles, therefore tangibles and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of tangibles is not tangibles. Blessed Lord, that nonarising of mental objects is not mental objects, therefore mental objects and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of mental objects is not mental objects.

12.631“Blessed Lord, that nonarising of visual consciousness is not visual consciousness, therefore visual consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of visual consciousness [F.145.a] is not visual consciousness. Blessed Lord, that nonarising of auditory consciousness is not auditory consciousness, therefore auditory consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of auditory consciousness is not auditory consciousness. Blessed Lord, that nonarising of olfactory consciousness is not olfactory consciousness, therefore olfactory consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of olfactory consciousness is not olfactory consciousness. Blessed Lord, that nonarising of gustatory consciousness is not gustatory consciousness, therefore gustatory consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of gustatory consciousness is not gustatory consciousness. Blessed Lord, that nonarising of tactile consciousness is not tactile consciousness, therefore tactile consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, [F.145.b] is not many, and is not something different. For that reason, the nonarising of tactile consciousness is not tactile consciousness. Blessed Lord, that nonarising of mental consciousness is not mental consciousness, therefore mental consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of mental consciousness is not mental consciousness.

12.632“Blessed Lord, that nonarising of visually compounded sensory contact is not visually compounded sensory contact, therefore visually compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of visually compounded sensory contact is not visually compounded sensory contact. Blessed Lord, that nonarising of aurally compounded sensory contact is not aurally compounded sensory contact, therefore aurally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of aurally compounded sensory contact is not aurally compounded sensory contact. Blessed Lord, that nonarising of nasally compounded sensory contact is not nasally compounded sensory contact, therefore nasally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, [F.146.a] is not two, is not many, and is not something different. For that reason, the nonarising of nasally compounded sensory contact is not nasally compounded sensory contact. Blessed Lord, that nonarising of lingually compounded sensory contact is not lingually compounded sensory contact, therefore lingually compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of lingually compounded sensory contact is not lingually compounded sensory contact. Blessed Lord, that nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact, therefore corporeally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact. Blessed Lord, that nonarising of mentally compounded sensory contact is not mentally compounded sensory contact, therefore mentally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of mentally compounded sensory contact is not mentally compounded sensory contact.

12.633“Blessed Lord, that nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, therefore feelings conditioned by visually compounded sensory contact and nonarising are without duality and cannot be divided into two. If one were [F.146.b] to ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, therefore feelings conditioned by aurally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, therefore feelings conditioned by nasally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, therefore feelings conditioned by lingually compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by lingually compounded [F.147.a] sensory contact is not feelings conditioned by lingually compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, therefore feelings conditioned by corporeally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact, therefore feelings conditioned by mentally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact.

12.634“Blessed Lord, that nonarising of the earth element is not the earth element, therefore the earth element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the earth element is not the earth element. Blessed Lord, that nonarising of the water element is not the water element, therefore the water element and nonarising are without duality and cannot be divided into two. [F.147.b] If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the water element is not the water element. Blessed Lord, that nonarising of the fire element is not the fire element, therefore the fire element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the fire element is not the fire element. Blessed Lord, that nonarising of the wind element is not the wind element, therefore the wind element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the wind element is not the wind element. Blessed Lord, that nonarising of the space element is not the space element, therefore the space element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the space element is not the space element. Blessed Lord, that nonarising of the consciousness element is not the consciousness element, therefore the consciousness element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising [F.148.a] is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the consciousness element is not the consciousness element.

12.635“Blessed Lord, that nonarising of ignorance is not ignorance, therefore ignorance and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of ignorance is not ignorance. Blessed Lord, that nonarising of formative predispositions is not formative predispositions, therefore formative predispositions and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of formative predispositions is not formative predispositions. Blessed Lord, that nonarising of consciousness is not consciousness, therefore consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of consciousness is not consciousness. Blessed Lord, that nonarising of name and form is not name and form, therefore name and form and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of name and form [F.148.b] is not name and form. Blessed Lord, that nonarising of the six sense fields is not the six sense fields, therefore the six sense fields and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the six sense fields is not the six sense fields. Blessed Lord, that nonarising of sensory contact is not sensory contact, therefore sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sensory contact is not sensory contact. Blessed Lord, that nonarising of sensation is not sensation, therefore sensation and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sensation is not sensation. Blessed Lord, that nonarising of craving is not craving, therefore craving and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of craving is not craving. Blessed Lord, that nonarising of grasping is not grasping, therefore grasping and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, [F.149.a] it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of grasping is not grasping. Blessed Lord, that nonarising of the rebirth process is not the rebirth process, therefore the rebirth process and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the rebirth process is not the rebirth process. Blessed Lord, that nonarising of birth is not birth , therefore birth and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of birth is not birth . Blessed Lord, that nonarising of aging and death is not aging and death, therefore aging and death and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of aging and death is not aging and death.

12.636“Blessed Lord, that nonarising of the perfection of generosity is not the perfection of generosity, therefore the perfection of generosity and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the perfection of generosity [F.149.b] is not the perfection of generosity. Blessed Lord, that nonarising of the perfection of ethical discipline is not the perfection of ethical discipline, therefore the perfection of ethical discipline and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the perfection of ethical discipline is not the perfection of ethical discipline. Blessed Lord, that nonarising of the perfection of tolerance is not the perfection of tolerance, therefore the perfection of tolerance and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the perfection of tolerance is not the perfection of tolerance. Blessed Lord, that nonarising of the perfection of perseverance is not the perfection of perseverance, therefore the perfection of perseverance and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the perfection of perseverance is not the perfection of perseverance. Blessed Lord, that nonarising of the perfection of meditative concentration is not the perfection of meditative concentration, therefore the perfection of meditative concentration and nonarising are without duality and cannot be [F.150.a] divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the perfection of meditative concentration is not the perfection of meditative concentration. Blessed Lord, that nonarising of the perfection of wisdom is not the perfection of wisdom, therefore the perfection of wisdom and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the perfection of wisdom is not the perfection of wisdom.

12.637“Blessed Lord, that nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena, therefore the emptiness of internal phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena. Blessed Lord, that nonarising of the emptiness of external phenomena is not the emptiness of external phenomena, therefore the emptiness of external phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of external phenomena is not the emptiness of external phenomena. Blessed Lord, that nonarising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, therefore the emptiness of external and internal phenomena [F.150.b] and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena. Blessed Lord, that nonarising of the emptiness of emptiness is not the emptiness of emptiness, therefore the emptiness of emptiness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of emptiness is not the emptiness of emptiness. Blessed Lord, that nonarising of the emptiness of great extent is not the emptiness of great extent, therefore the emptiness of great extent and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of great extent is not the emptiness of great extent. Blessed Lord, that nonarising of the emptiness of ultimate reality is not the emptiness of ultimate reality, therefore the emptiness of ultimate reality and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of ultimate reality is not the emptiness of ultimate reality. Blessed Lord, that nonarising of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, therefore the [F.151.a] emptiness of conditioned phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. Blessed Lord, that nonarising of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, therefore the emptiness of unconditioned phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. Blessed Lord, that nonarising of the emptiness of the unlimited is not the emptiness of the unlimited, therefore the emptiness of the unlimited and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of the unlimited is not the emptiness of the unlimited. Blessed Lord, that nonarising of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, therefore the emptiness of that which has neither beginning nor end and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of that which has neither beginning nor end [F.151.b] is not the emptiness of that which has neither beginning nor end. Blessed Lord, that nonarising of the emptiness of nonexclusion is not the emptiness of nonexclusion, therefore the emptiness of nonexclusion and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of nonexclusion is not the emptiness of nonexclusion. Blessed Lord, that nonarising of the emptiness of inherent nature is not the emptiness of inherent nature, therefore the emptiness of inherent nature and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of inherent nature is not the emptiness of inherent nature. Blessed Lord, that nonarising of the emptiness of all phenomena is not the emptiness of all phenomena, therefore the emptiness of all phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of all phenomena is not the emptiness of all phenomena. Blessed Lord, that nonarising of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, therefore the emptiness of intrinsic defining characteristics and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, [F.152.a] it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. Blessed Lord, that nonarising of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, therefore the emptiness of that which cannot be apprehended and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. Blessed Lord, that nonarising of the emptiness of nonentities is not the emptiness of nonentities, therefore the emptiness of nonentities and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of nonentities is not the emptiness of nonentities. Blessed Lord, that nonarising of the emptiness of essential nature is not the emptiness of essential nature, therefore the emptiness of essential nature and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of essential nature is not the emptiness of essential nature. Blessed Lord, that nonarising of the emptiness of an essential nature of nonentities is not the [F.152.b] emptiness of an essential nature of nonentities, therefore the emptiness of an essential nature of nonentities and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities.

12.638“Blessed Lord, that nonarising of the applications of mindfulness is not the applications of mindfulness, therefore the applications of mindfulness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the applications of mindfulness is not the applications of mindfulness. Blessed Lord, that nonarising of the correct exertions is not the correct exertions, therefore the correct exertions and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the correct exertions is not the correct exertions. Blessed Lord, that nonarising of the supports for miraculous ability is not the supports for miraculous ability, therefore the supports for miraculous ability and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the supports for miraculous ability is not [F.153.a] the supports for miraculous ability. Blessed Lord, that nonarising of the faculties is not the faculties , therefore the faculties and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the faculties is not the faculties . Blessed Lord, that nonarising of the powers is not the powers, therefore the powers and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the powers is not the powers. Blessed Lord, that nonarising of the branches of enlightenment is not the branches of enlightenment, therefore the branches of enlightenment and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the branches of enlightenment is not the branches of enlightenment. Blessed Lord, that nonarising of the noble eightfold path is not the noble eightfold path, therefore the noble eightfold path and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not [F.153.b] something different. For that reason, the nonarising of the noble eightfold path is not the noble eightfold path.

12.639“Blessed Lord, that nonarising of the truths of the noble ones is not the truths of the noble ones, therefore the truths of the noble ones and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the truths of the noble ones is not the truths of the noble ones. Blessed Lord, that nonarising of the meditative concentrations is not the meditative concentrations, therefore the meditative concentrations and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the meditative concentrations is not the meditative concentrations. Blessed Lord, that nonarising of the immeasurable attitudes is not the immeasurable attitudes, therefore the immeasurable attitudes and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the immeasurable attitudes is not the immeasurable attitudes. Blessed Lord, that nonarising of the formless absorptions is not the formless absorptions, therefore the formless absorptions and nonarising are without duality and cannot [F.154.a] be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the formless absorptions is not the formless absorptions. Blessed Lord, that nonarising of the liberations is not the liberations, therefore the liberations and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the liberations is not the liberations. Blessed Lord, that nonarising of the serial steps of meditative absorption is not the serial steps of meditative absorption, therefore the serial steps of meditative absorption and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the serial steps of meditative absorption is not the serial steps of meditative absorption. Blessed Lord, that nonarising of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, therefore the emptiness, signlessness, and wishlessness gateways to liberation and nonarising are without duality and cannot be divided into two. If you ask why, [F.154.b] Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, that nonarising of the extrasensory powers is not the extrasensory powers, therefore the extrasensory powers and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the extrasensory powers is not the extrasensory powers. Blessed Lord, that nonarising of the meditative stabilities is not the meditative stabilities, therefore the meditative stabilities and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the meditative stabilities is not the meditative stabilities. Blessed Lord, that nonarising of the dhāraṇī gateways is not the dhāraṇī gateways, therefore the dhāraṇī gateways and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the dhāraṇī gateways is not the dhāraṇī gateways. Blessed Lord, that nonarising of the powers of the tathāgatas is not the powers of the tathāgatas, therefore the powers of the tathāgatas [F.155.a] and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the powers of the tathāgatas is not the powers of the tathāgatas. Blessed Lord, that nonarising of the fearlessnesses is not the fearlessnesses, therefore the fearlessnesses and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the fearlessnesses is not the fearlessnesses. Blessed Lord, that nonarising of the kinds of exact knowledge is not the kinds of exact knowledge, therefore the kinds of exact knowledge and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the kinds of exact knowledge is not the kinds of exact knowledge. Blessed Lord, that nonarising of great loving kindness is not great loving kindness, therefore great loving kindness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of great loving kindness is not great loving kindness. [F.155.b] Blessed Lord, that nonarising of great compassion is not great compassion, therefore great compassion and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of great compassion is not great compassion. Blessed Lord, that nonarising of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas, therefore the distinct qualities of the buddhas and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the distinct qualities of the buddhas is not the distinct qualities of the buddhas.

12.640“Blessed Lord, that nonarising of the real nature is not the real nature, therefore the real nature and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the real nature is not the real nature. Blessed Lord, that nonarising of the reality of phenomena is not the reality of phenomena, therefore the reality of phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the reality of phenomena is not the reality of phenomena. Blessed Lord, that nonarising of the realm of phenomena [F.156.a] is not the realm of phenomena, therefore the realm of phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the realm of phenomena is not the realm of phenomena. Blessed Lord, that nonarising of the maturity of phenomena is not the maturity of phenomena, therefore the maturity of phenomena and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the maturity of phenomena is not the maturity of phenomena. Blessed Lord, that nonarising of the very limit of reality is not the very limit of reality, therefore the very limit of reality and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the very limit of reality is not the very limit of reality. Blessed Lord, that nonarising of the realm of the inconceivable is not the realm of the inconceivable, therefore the realm of the inconceivable and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the realm of the inconceivable is not the realm of the inconceivable. Blessed Lord, that [F.156.b] nonarising of knowledge of all the dharmas is not knowledge of all the dharmas, therefore knowledge of all the dharmas and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of knowledge of all the dharmas is not knowledge of all the dharmas. Blessed Lord, that nonarising of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, therefore the knowledge of the aspects of the path and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the knowledge of the aspects of the path is not the knowledge of the aspects of the path. Blessed Lord, that nonarising of all-aspect omniscience is not all-aspect omniscience, therefore all-aspect omniscience and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of all-aspect omniscience is not all-aspect omniscience. [B10]

12.641“If you ask why, Blessed Lord, it is because that perishing of physical forms is not physical forms, therefore physical forms and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not [F.157.a] something different. For that reason, the perishing of physical forms is not physical forms. Blessed Lord, that perishing of feelings is not feelings, therefore feelings and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of feelings is not feelings. Blessed Lord, that perishing of perceptions is not perceptions, therefore perceptions and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of perceptions is not perceptions. Blessed Lord, that perishing of formative predispositions is not formative predispositions, therefore formative predispositions and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of formative predispositions is not formative predispositions. Blessed Lord, that perishing of consciousness is not consciousness, therefore consciousness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of consciousness is not consciousness.

12.642“Blessed Lord, that perishing of the eyes is not the eyes, therefore the eyes and perishing are without duality and cannot [F.157.b] be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the eyes is not the eyes. Blessed Lord, that perishing of the ears is not the ears, therefore the ears and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the ears is not the ears. Blessed Lord, that perishing of the nose is not the nose, therefore the nose and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the nose is not the nose. Blessed Lord, that perishing of the tongue is not the tongue, therefore the tongue and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the tongue is not the tongue. Blessed Lord, that perishing of the body is not the body, therefore the body and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the body is not the body. Blessed Lord, that perishing of the mental faculty is not the mental faculty, therefore the mental faculty and perishing are without duality and cannot be divided into two. If you ask why, Blessed [F.158.a] Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the mental faculty is not the mental faculty.

12.643“Blessed Lord, that perishing of sights is not sights, therefore sights and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of sights is not sights. Blessed Lord, that perishing of sounds is not sounds, therefore sounds and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of sounds is not sounds. Blessed Lord, that perishing of odors is not odors, therefore odors and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of odors is not odors. Blessed Lord, that perishing of sounds is not sounds, therefore sounds and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of sounds is not sounds. Blessed Lord, that perishing of tastes is not tastes, therefore tastes and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of tastes is not tastes. Blessed Lord, that perishing of tangibles is not tangibles, therefore tangibles and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of tangibles [F.158.b] is not tangibles. Blessed Lord, that perishing of mental objects is not mental objects, therefore mental objects and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of mental objects is not mental objects.

12.644“Blessed Lord, that perishing of visual consciousness is not visual consciousness, therefore visual consciousness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of visual consciousness is not visual consciousness. Blessed Lord, that perishing of auditory consciousness is not auditory consciousness, therefore auditory consciousness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of auditory consciousness is not auditory consciousness. Blessed Lord, that perishing of olfactory consciousness is not olfactory consciousness, therefore olfactory consciousness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of olfactory consciousness is not olfactory consciousness. Blessed Lord, that perishing of gustatory [F.159.a] consciousness is not gustatory consciousness, therefore gustatory consciousness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of gustatory consciousness is not gustatory consciousness. Blessed Lord, that perishing of tactile consciousness is not tactile consciousness, therefore tactile consciousness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of tactile consciousness is not tactile consciousness. Blessed Lord, that perishing of mental consciousness is not mental consciousness, therefore mental consciousness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of mental consciousness is not mental consciousness.

12.645“Blessed Lord, that perishing of visually compounded sensory contact is not visually compounded sensory contact, therefore visually compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of visually compounded sensory contact is not visually compounded sensory contact. Blessed Lord, [F.159.b] that perishing of aurally compounded sensory contact is not aurally compounded sensory contact, therefore aurally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of aurally compounded sensory contact is not aurally compounded sensory contact. Blessed Lord, that perishing of nasally compounded sensory contact is not nasally compounded sensory contact, therefore nasally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of nasally compounded sensory contact is not nasally compounded sensory contact. Blessed Lord, that perishing of lingually compounded sensory contact is not lingually compounded sensory contact, therefore lingually compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of lingually compounded sensory contact is not lingually compounded sensory contact. Blessed Lord, that perishing of corporeally compounded sensory contact is not corporeally compounded sensory contact, therefore corporeally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of corporeally compounded sensory contact is not corporeally compounded sensory contact. Blessed Lord, that perishing of mentally compounded sensory contact is not mentally compounded sensory [F.160.a] contact, therefore mentally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of mentally compounded sensory contact is not mentally compounded sensory contact.

12.646“Blessed Lord, that perishing of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, therefore feelings conditioned by visually compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact. Blessed Lord, that perishing of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, therefore feelings conditioned by aurally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact. Blessed Lord, that perishing of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, therefore feelings conditioned by nasally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, [F.160.b] is not two, is not many, and is not something different. For that reason, the perishing of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact. Blessed Lord, that perishing of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, therefore feelings conditioned by lingually compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact. Blessed Lord, that perishing of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, therefore feelings conditioned by corporeally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact. Blessed Lord, that perishing of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact, therefore feelings conditioned by mentally compounded sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of feelings conditioned by mentally compounded sensory contact is not [F.161.a] feelings conditioned by mentally compounded sensory contact.

12.647“Blessed Lord, that perishing of the earth element is not the earth element, therefore the earth element and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the earth element is not the earth element. Blessed Lord, that perishing of the water element is not the water element, therefore the water element and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the water element is not the water element. Blessed Lord, that perishing of the fire element is not the fire element, therefore the fire element and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the fire element is not the fire element. Blessed Lord, that perishing of the wind element is not the wind element, therefore the wind element and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the wind element is not the wind element. Blessed Lord, that perishing [F.161.b] of the space element is not the space element, therefore the space element and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the space element is not the space element. Blessed Lord, that perishing of the consciousness element is not the consciousness element, therefore the consciousness element and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the consciousness element is not the consciousness element.

12.648“Blessed Lord, that perishing of ignorance is not ignorance, therefore ignorance and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of ignorance is not ignorance. Blessed Lord, that perishing of formative predispositions is not formative predispositions, therefore formative predispositions and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of formative predispositions is not formative predispositions. Blessed Lord, that perishing of consciousness is not consciousness, therefore consciousness and perishing are without duality and cannot be divided into two. If you ask why, [F.162.a] Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of consciousness is not consciousness. Blessed Lord, that perishing of name and form is not name and form, therefore name and form and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of name and form is not name and form. Blessed Lord, that perishing of the six sense fields is not the six sense fields, therefore the six sense fields and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the six sense fields is not the six sense fields. Blessed Lord, that perishing of sensory contact is not sensory contact, therefore sensory contact and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of sensory contact is not sensory contact. Blessed Lord, that perishing of sensation is not sensation, therefore sensation and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of sensation [F.162.b] is not sensation. Blessed Lord, that perishing of craving is not craving, therefore craving and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of craving is not craving. Blessed Lord, that perishing of grasping is not grasping, therefore grasping and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of grasping is not grasping. Blessed Lord, that perishing of the rebirth process is not the rebirth process, therefore the rebirth process and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the rebirth process is not the rebirth process. Blessed Lord, that perishing of birth is not birth , therefore birth and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of birth is not birth . Blessed Lord, that perishing of aging and death is not aging and death, therefore aging and death and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not [F.163.a] many, and is not something different. For that reason, the perishing of aging and death is not aging and death.

12.649“Blessed Lord, that perishing of the perfection of generosity is not the perfection of generosity, therefore the perfection of generosity and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the perfection of generosity is not the perfection of generosity. Blessed Lord, that perishing of the perfection of ethical discipline is not the perfection of ethical discipline, therefore the perfection of ethical discipline and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the perfection of ethical discipline is not the perfection of ethical discipline. Blessed Lord, that perishing of the perfection of tolerance is not the perfection of tolerance, therefore the perfection of tolerance and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the perfection of tolerance is not the perfection of tolerance. Blessed Lord, that perishing of the perfection of perseverance is not the perfection of perseverance, therefore the perfection of perseverance and perishing are without duality and cannot [F.163.b] be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the perfection of perseverance is not the perfection of perseverance. Blessed Lord, that perishing of the perfection of meditative concentration is not the perfection of meditative concentration, therefore the perfection of meditative concentration and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the perfection of meditative concentration is not the perfection of meditative concentration. Blessed Lord, that perishing of the perfection of wisdom is not the perfection of wisdom, therefore the perfection of wisdom and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the perfection of wisdom is not the perfection of wisdom.

12.650“Blessed Lord, that perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena, therefore the emptiness of internal phenomena and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena. Blessed Lord, that perishing of the emptiness of external phenomena is not the emptiness of external phenomena, therefore the emptiness of external phenomena and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of external phenomena is not the emptiness of external phenomena. Blessed Lord, that perishing of the emptiness of external and internal phenomena is not the [F.164.a] emptiness of external and internal phenomena, therefore the emptiness of external and internal phenomena and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena. Blessed Lord, that perishing of the emptiness of emptiness is not the emptiness of emptiness, therefore the emptiness of emptiness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of emptiness is not the emptiness of emptiness. Blessed Lord, that perishing of the emptiness of great extent is not the emptiness of great extent, therefore the emptiness of great extent and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of great extent is not the emptiness of great extent. Blessed Lord, that perishing of the emptiness of ultimate reality is not the emptiness of ultimate reality, [F.164.b] therefore the emptiness of ultimate reality and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of ultimate reality is not the emptiness of ultimate reality. Blessed Lord, that perishing of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, therefore the emptiness of conditioned phenomena and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. Blessed Lord, that perishing of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, therefore the emptiness of unconditioned phenomena and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. Blessed Lord, that perishing of the emptiness of the unlimited is not the emptiness of the unlimited, therefore the emptiness of the unlimited and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of the unlimited is not the emptiness of the unlimited. Blessed [F.165.a] Lord, that perishing of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, therefore the emptiness of that which has neither beginning nor end and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end. Blessed Lord, that perishing of the emptiness of nonexclusion is not the emptiness of nonexclusion, therefore the emptiness of nonexclusion and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of nonexclusion is not the emptiness of nonexclusion. Blessed Lord, that perishing of the emptiness of inherent nature is not the emptiness of inherent nature, therefore the emptiness of inherent nature and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of inherent nature is not the emptiness of inherent nature. Blessed Lord, that perishing of the emptiness of all phenomena is not the emptiness of all phenomena, therefore the emptiness of all phenomena and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, [F.165.b] the perishing of the emptiness of all phenomena is not the emptiness of all phenomena. Blessed Lord, that perishing of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, therefore the emptiness of intrinsic defining characteristics and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. Blessed Lord, that perishing of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, therefore the emptiness of that which cannot be apprehended and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. Blessed Lord, that perishing of the emptiness of nonentities is not the emptiness of nonentities, therefore the emptiness of nonentities and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of nonentities is not the emptiness of nonentities. Blessed Lord, that perishing of the emptiness of essential nature is not the emptiness of essential nature, therefore the emptiness of essential nature and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, [F.166.a] is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of essential nature is not the emptiness of essential nature. Blessed Lord, that perishing of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities, therefore the emptiness of an essential nature of nonentities and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities.

12.651“Blessed Lord, that perishing of the applications of mindfulness is not the applications of mindfulness, therefore the applications of mindfulness and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the applications of mindfulness is not the applications of mindfulness. Blessed Lord, that perishing of the correct exertions is not the correct exertions, therefore the correct exertions and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the correct exertions is not the correct exertions. Blessed Lord, that perishing of the supports for miraculous ability is not the supports for miraculous ability, therefore [F.166.b] the supports for miraculous ability and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the supports for miraculous ability is not the supports for miraculous ability. Blessed Lord, that perishing of the faculties is not the faculties , therefore the faculties and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the faculties is not the faculties . Blessed Lord, that perishing of the powers is not the powers, therefore the powers and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the powers is not the powers. Blessed Lord, that perishing of the branches of enlightenment is not the branches of enlightenment, therefore the branches of enlightenment and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the branches of enlightenment is not the branches of enlightenment. Blessed Lord, that perishing of the noble eightfold path is not the noble eightfold path, [F.167.a] therefore the noble eightfold path and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the noble eightfold path is not the noble eightfold path.

12.652“Blessed Lord, that perishing of the truths of the noble ones is not the truths of the noble ones, therefore the truths of the noble ones and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the truths of the noble ones is not the truths of the noble ones. Blessed Lord, that perishing of the meditative concentrations is not the meditative concentrations, therefore the meditative concentrations and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the meditative concentrations is not the meditative concentrations. Blessed Lord, that perishing of the immeasurable attitudes is not the immeasurable attitudes, therefore the immeasurable attitudes and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the immeasurable attitudes is not the immeasurable attitudes. Blessed Lord, [F.167.b] that perishing of the formless absorptions is not the formless absorptions, therefore the formless absorptions and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the formless absorptions is not the formless absorptions. Blessed Lord, that perishing of the liberations is not the liberations, therefore the liberations and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the liberations is not the liberations. Blessed Lord, that perishing of the serial steps of meditative absorption is not the serial steps of meditative absorption, therefore the serial steps of meditative absorption and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the serial steps of meditative absorption is not the serial steps of meditative absorption. Blessed Lord, that perishing of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, therefore the emptiness, signlessness, [F.168.a] and wishlessness gateways to liberation and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, that perishing of the extrasensory powers is not the extrasensory powers, therefore the extrasensory powers and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the extrasensory powers is not the extrasensory powers. Blessed Lord, that perishing of the meditative stabilities is not the meditative stabilities, therefore the meditative stabilities and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the meditative stabilities is not the meditative stabilities. Blessed Lord, that perishing of the dhāraṇī gateways is not the dhāraṇī gateways, therefore the dhāraṇī gateways and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the dhāraṇī [F.168.b] gateways is not the dhāraṇī gateways. Blessed Lord, that perishing of the powers of the tathāgatas is not the powers of the tathāgatas, therefore the powers of the tathāgatas and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the powers of the tathāgatas is not the powers of the tathāgatas. Blessed Lord, that perishing of the fearlessnesses is not the fearlessnesses, therefore the fearlessnesses and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the fearlessnesses is not the fearlessnesses. Blessed Lord, that perishing of the kinds of exact knowledge is not the kinds of exact knowledge, therefore the kinds of exact knowledge and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the kinds of exact knowledge is not the kinds of exact knowledge. Blessed Lord, that perishing of great loving kindness is not great loving kindness, therefore great loving kindness and perishing are without duality and cannot be divided into two. If one were to ask [F.169.a] why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of great loving kindness is not great loving kindness. Blessed Lord, that perishing of great compassion is not great compassion, therefore great compassion and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of great compassion is not great compassion. Blessed Lord, that perishing of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas, therefore the distinct qualities of the buddhas and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the distinct qualities of the buddhas is not the distinct qualities of the buddhas.

12.653“Blessed Lord, that perishing of knowledge of all the dharmas is not knowledge of all the dharmas, therefore knowledge of all the dharmas and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of knowledge of all the dharmas is not knowledge of all the dharmas. Blessed Lord, that perishing of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, therefore the knowledge of the aspects [F.169.b] of the path and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of the knowledge of the aspects of the path is not the knowledge of the aspects of the path. Blessed Lord, that perishing of all-aspect omniscience is not all-aspect omniscience, therefore all-aspect omniscience and perishing are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because perishing is not one, is not two, is not many, and is not something different. For that reason, the perishing of all-aspect omniscience is not all-aspect omniscience. [B11]

12.654“Furthermore, Blessed Lord, that which is called ‘physical forms’ is counted a phenomenon without duality and without decline. That which is called ‘feelings’ is counted a phenomenon without duality and without decline. That which is called ‘perceptions’ is counted a phenomenon without duality and without decline. That which is called ‘formative predispositions’ is counted a phenomenon without duality and without decline. That which is called ‘consciousness’ is counted a phenomenon without duality and without decline.

12.655“That which is called ‘the eyes’ is counted a phenomenon without duality and without decline. That which is called ‘the ears’ is counted a phenomenon without duality and without decline. [F.170.a] That which is called ‘the nose’ is counted a phenomenon without duality and without decline. That which is called ‘the tongue’ is counted a phenomenon without duality and without decline. That which is called ‘the body’ is counted a phenomenon without duality and without decline. That which is called ‘the mental faculty’ is counted a phenomenon without duality and without decline. That which is called ‘sights’ is counted a phenomenon without duality and without decline. That which is called ‘sounds’ is counted a phenomenon without duality and without decline. That which is called ‘odors’ is counted a phenomenon without duality and without decline. That which is called ‘tastes’ is counted a phenomenon without duality and without decline. That which is called ‘tangibles’ is counted a phenomenon without duality and without decline. That which is called ‘mental phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘visual consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘auditory consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘olfactory consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘gustatory consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘tactile consciousness’ is counted a phenomenon without duality and without decline. [F.170.b] That which is called ‘mental consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘visually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘aurally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘nasally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘lingually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘corporeally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘mentally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by visually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by aurally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by nasally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by lingually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by corporeally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by mentally compounded sensory contact’ is counted a phenomenon without duality and without decline.

12.656“That which is called ‘the earth element’ [F.171.a] is counted a phenomenon without duality and without decline. That which is called ‘the water element’ is counted a phenomenon without duality and without decline. That which is called ‘the fire element’ is counted a phenomenon without duality and without decline. That which is called ‘the wind element’ is counted a phenomenon without duality and without decline. That which is called ‘the space element’ is counted a phenomenon without duality and without decline. That which is called ‘the consciousness element’ is counted a phenomenon without duality and without decline.

12.657“That which is called ‘ignorance’ is counted a phenomenon without duality and without decline. That which is called ‘formative predispositions’ is counted a phenomenon without duality and without decline. That which is called ‘consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘name and form’ is counted a phenomenon without duality and without decline. That which is called ‘the six sense fields’ is counted a phenomenon without duality and without decline. That which is called ‘sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘sensation’ is counted a phenomenon without duality and without decline. That which is called ‘craving’ is counted a phenomenon without duality and without decline. That which is called ‘grasping’ is counted a phenomenon without duality and without decline. That which is called ‘the rebirth process’ [F.171.b] is counted a phenomenon without duality and without decline. That which is called ‘birth’ is counted a phenomenon without duality and without decline. That which is called ‘aging and death’ is counted a phenomenon without duality and without decline.

12.658“That which is called ‘the perfection of generosity’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of ethical discipline’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of tolerance’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of perseverance’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of meditative concentration’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of wisdom’ is counted a phenomenon without duality and without decline.

12.659“That which is called ‘the emptiness of internal phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of external phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of external and internal phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of emptiness’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of great extent’ is counted a phenomenon without duality and without decline. [F.172.a] That which is called ‘the emptiness of ultimate reality’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of conditioned phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of unconditioned phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of the unlimited’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of that which has neither beginning nor end’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of nonexclusion’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of inherent nature’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of all phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of intrinsic defining characteristics’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of that which cannot be apprehended’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of nonentities’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of essential nature’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of an essential nature of nonentities’ is counted a phenomenon without duality and without decline.

12.660“That which is called ‘the applications of mindfulness’ is counted a phenomenon without duality and without decline. [F.172.b] That which is called ‘the correct exertions’ is counted a phenomenon without duality and without decline. That which is called ‘the supports for miraculous ability’ is counted a phenomenon without duality and without decline. That which is called ‘the faculties ’ is counted a phenomenon without duality and without decline. That which is called ‘the powers’ is counted a phenomenon without duality and without decline. That which is called ‘the branches of enlightenment’ is counted a phenomenon without duality and without decline. That which is called ‘the noble eightfold path’ is counted a phenomenon without duality and without decline.

12.661“That which is called ‘the truths of the noble ones’ is counted a phenomenon without duality and without decline. That which is called ‘the meditative concentrations’ is counted a phenomenon without duality and without decline. That which is called ‘the immeasurable attitudes’ is counted a phenomenon without duality and without decline. That which is called ‘the formless absorptions’ is counted a phenomenon without duality and without decline. That which is called ‘the liberations’ is counted a phenomenon without duality and without decline. That which is called ‘the serial steps of meditative absorption’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness, signlessness, and wishlessness gateways to liberation’ is counted a phenomenon without duality and without decline. That which is called ‘the extrasensory powers’ [F.173.a] is counted a phenomenon without duality and without decline. That which is called ‘the meditative stabilities’ is counted a phenomenon without duality and without decline. That which is called ‘the dhāraṇī gateways’ is counted a phenomenon without duality and without decline. That which is called ‘the ten powers of the tathāgatas’ is counted a phenomenon without duality and without decline. That which is called ‘the four fearlessnesses’ is counted a phenomenon without duality and without decline. That which is called ‘the four kinds of exact knowledge’ is counted a phenomenon without duality and without decline. That which is called ‘great compassion’ is counted a phenomenon without duality and without decline. That which is called ‘the eighteen distinct qualities of the buddhas’ is counted a phenomenon without duality and without decline.

12.662“That which is called ‘omniscience’ is counted a phenomenon without duality and without decline. That which is called ‘the knowledge of the aspects of the path’ is counted a phenomenon without duality and without decline. That which is called ‘all-aspect omniscience’ is counted a phenomenon without duality and without decline.”

12.663This completes the twelfth chapter from The Perfection of Wisdom in One Hundred Thousand Lines.