Chapter 12 – Teaching non-dualistically: teaching without teaching, without opposing anything in absolute terms: The teaching/practice itself becomes “in conformity with reality” when non-dual, when the teaching of the Great Vehicle / Method [T1] and the Perfection of Wisdom [T2] are “united”: not two, not one, not both, not neither [U2T] … when opposites are united  [Uopp / U3S / U3T].
Eleven Questions:
Q1: Why do bodhisattvas not apprehend the limit of the past, present and future?
A1: Nothing has inherent, independent existence, so concepts like causality, space and time's boundaries cannot be truly pinned down, divided or united. Phenomena are not existent, not non-existent, not both, not neither; not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither; nor permanent/continuous/continuous/eternal, not impermanent/discontinuous/annihilate, not both, not neither; not originated/lasting/ceasing, not non-originated/non-lasting/non-ceasing, not both, not neither. ⇐⇒ Everything (including causality, space, time the three times, the three spheres of any activity, and the two truths) is dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ thus empty of inherent existence [T2] ⇐⇒ and vice versa [U2T] ⇐⇒ not many/’this’, not one/’non-this’, not both, not neither. So, we cannot really define the past, present and future of anything in absolute terms [U3T]. Same thing for any delimitations in space [Uopp], and in causality [U3S].
This is analysed through 8 major categories or phenomena: Beings, five aggregates, sense fields and dependent origination, six perfections, sixteen emptinesses, path factors and qualities, ultimate realms, other beings / realizations.
Each category is described as non-existent, empty, void, and lacking inherent existence, leading to the non-apprehension of time's limits (same for space and causality limits).
Q2: How should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits?
Q3: Why the five aggregates… are not discerned and cannot be apprehended as a bodhisattva?
A2-3: Bodhisattvas are beyond limits because aggregates are empty and not discerned as "bodhisattva."
Q4: “Since in all respects, and in each and every way, I do not apprehend any bodhisattvas, then to which bodhisattvas should I give teaching and instruction in the Perfection of Wisdom?”
Q5: Why this expression bodhisattva is a mere name?
Q6: Why one speaks of a self although the self has absolutely not come into being?
A4-6: "Bodhisattva" is a mere name, like "self" — no inherent coming into being.
Q7: Why dharmas have not come into being?
Q8: Surely something that has not come into being is not a physical form, and nor is it feelings, perceptions, formative predispositions, or consciousness?
A7-8: No phenomena come into being, so nothing to apprehend.
Q9: How one who has not come into being should give teachings and instruction in the Perfection of Wisdom that has also not come into being?
Q10: Why one cannot apprehend as ‘other than not having come into being’ such bodhisattvas who are engaged in enlightenment?
A9-10: Teaching/instruction occurs without inherent existence.
Q11: Why is it that when such teachings are given, if bodhisattva great beings are not frightened and not terrified, then these bodhisattva great beings are practicing the Perfection of Wisdom?
A11: True practitioners remain undiscouraged by these teachings.
Overall, the section teaches that the Perfection of Wisdom involves realizing emptiness without nihilism — phenomena function conventionally [T1] while empty ultimately [T2] [U2T]. Bodhisattvas embody this by not grasping inherent limits [T2], enabling compassionate action free from delusion [T1] [U2T-in-action].

Last update: October 04, 2025
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Source: https://84000.co/translation/toh9  

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How to teach in “conformity” with reality as it is [U2T]?

(Teaching without teaching, without apprehending anything, without attachment, reification, effort or absolute, without opposing anything in absolute terms, without accepting or rejecting anything in absolute terms, thus more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Unions [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T].)

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One,
“Blessed Lord! This elder Subhūti, who has been asked about the Perfection of Wisdom by the Tathāgata, Arhat, completely awakened Buddha, thinks of it just as teaching the Great Vehicle.”

The venerable Subhūti then asked the Blessed One,
“Blessed Lord, I hope that
I have not contradicted the Perfection of Wisdom
while teaching the Great Vehicle?”

“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 pratyekabuddhas,
the attributes of bodhisattvas,
or the attributes of buddhas,
all of them are indeed gathered and
included within the Perfection of Wisdom.”

.

[A. What is included in teaching/practicing the Great Vehicle “in conformity” with the Perfection of Wisdom, in “conformity” with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-3T / U2T-GM / U2T/3k / U2T-2T].]

Subhūti then asked,
“Blessed Lord, what are
the virtuous attributes, the factors conducive to enlightenment,
that are gathered and included within the Perfection of Wisdom?
What are those attributes of the śrāvakas,
those attributes of the pratyekabuddhas,
those attributes of the bodhisattvas,
and those attributes of the buddhas?”

The Blessed One replied,
“They comprise
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, the noble eightfold path, the four truths of the noble ones, the gateways to liberation‍ — emptiness, signlessness, and wishlessness‍ —, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the six extrasensory powers, [the six perfections] the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the Perfection of Wisdom, [the eighteen emptinesses] the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, 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, unimpaired reality, and perpetual equanimity.

“Subhūti,
these are the virtuous attributes,
the factors conducive to enlightenment, that are
held to be gathered and included within the Perfection of Wisdom,
that is to say, the attributes of the śrāvakas,
the attributes of the pratyekabuddhas,
the attributes of the bodhisattvas,
and the attributes of the buddhas.

“If you ask how so, Subhūti, all these attributes include
[Six perfection:] the Perfection of Wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity,
[Five aggregates:] physical forms, feelings, perceptions, formative predispositions, consciousness,
the eyes, sights, visual consciousness, visually compounded sensory contact, feelings due to sensory contact that is visually compounded,
the ears, sounds, auditory consciousness, aurally compounded sensory contact, feelings due to sensory contact that is aurally compounded, the nose, odors, olfactory consciousness, nasally compounded sensory contact, feelings due to sensory contact that is nasally compounded,
the tongue, tastes, gustatory consciousness, lingually compounded sensory contact, feelings due to sensory contact that is lingually compounded,
the body, tangibles, tactile consciousness, corporeally compounded sensory contact, feelings due to sensory contact that is corporeally compounded,
the mental faculty, mental phenomena, mental consciousness, mentally compounded sensory contact, feelings due to sensory contact that is mentally compounded,
[Twelve links:] ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging and death,
[Six perfection:] the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the Perfection of Wisdom,
[Eighteen emptiness:] the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities,
the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, 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 sense fields of mastery, the ten sense fields of complete suffusion, the eight aspects of liberation, the nine serial steps of meditative absorption,
[Four Noble Tuths:] suffering, the cause of suffering, the cessation [of suffering], the path [leading to the cessation of suffering],
the gateways to liberation‍ — emptiness, signlessness, and wishlessness‍ —,
the meditative stabilities, the dhāraṇī gateways,
the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, the eighteen distinct qualities of the buddhas,
[Three realms:] the realm of desire, the realm of form, the realm of formlessness,
[Phenomena:] virtuous phenomena, nonvirtuous phenomena, contaminated phenomena, uncontaminated phenomena, mundane phenomena, supramundane phenomena, conditioned phenomena, unconditioned phenomena,
[Three gems:] the tathagātas, the Dharma taught by the tathāgatas, Vinaya,
[Reality:] the realm of phenomena, the real nature, the very limit of reality, the inconceivable realm, and the expanse of nirvāṇa‍ —
all of these with respect to the Great Vehicle
are neither conjoined nor disjoined, and
they are immaterial, unrevealed, and unimpeded,
their sole defining characteristic being that
they are without defining characteristics [U2T].

.

[B. The teaching/practice itself becomes “in conformity” (when non-dual)
when the teaching of the Great Vehicle [T1]
and the Perfection of Wisdom [T2]
are “united”: not two, not one, not both, not neither [U2T].]

(i.e. Teaching non-dualistically: So the best way to teach them is to teach without teaching, without apprehending anything, without attachment, reification, effort or absolute, without opposing anything in absolute terms, without accepting or rejecting in absolute terms, thus more and more in accord with the Middle Way and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-2T], Union of the three spheres [3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the three times [U3T / U2T-3T], Union of the ground and its manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K].)

“These are the ways, Subhūti,
in which you do indeed teach the Great Vehicle
“in conformity” with the Perfection of Wisdom.

If you ask how so,
it is because you do not say that (without opposing)
the Great Vehicle is one distinct thing
and the Perfection of Wisdom another;
and just so, the Great Vehicle and the Perfection of Wisdom
are indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

You do not say that (without opposing)
the Great Vehicle is one distinct thing
and the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity another;
and just so, the Great Vehicle and the perfection of generosity [and so forth]
are indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

You do not say that (without opposing)
the Great Vehicle is one distinct thing
and the emptiness of internal phenomena another, or the [other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, another;
and just so, the Great Vehicle and the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities,
are indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

You do not say that (without opposing)
the Great Vehicle is one distinct thing
and the applications of mindfulness another;
and just so, the Great Vehicle and the applications of mindfulness
are indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

You do not say that (without opposing)
the Great Vehicle is one distinct thing
and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path another;
and just so, the Great Vehicle and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path
are indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

You do not say that (without opposing)
the Great Vehicle is one distinct thing
and the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways another;
and just so, the Great Vehicle and the dhāraṇī gateways [and so forth]
are indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

You do not say that (without opposing)
the Great Vehicle is one distinct thing
and the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas another;
and just so, the Great Vehicle and the distinct qualities of the buddhas [and so forth]
are indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

Those are the formulations, Subhūti,
by which you do indeed teach the Great Vehicle
by teaching the Perfection of Wisdom,
and you do indeed teach the Perfection of Wisdom
by teaching the Great Vehicle.”

(i.e. Union of Great Vehicle (virtuous skillful means) [T1] and Perfection of Wisdom (wisdom) [T2] [U2T]: Union of opposites [Uopp]: Opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither, and there is no fifth. Conceptual opposites are more like inseparable, dependently-co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations, conventional truths [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] [U2T]. Opposites are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory]. Not accepting them as inherently existing, not rejecting them as completely non-existence, useless, meaningless [the Middle Way]. Using them conventionally without using them in absolute terms, without apprehending anything, without attachment, reification, effort or absolute [U2T-in-action].)

.

[C. The teaching is in “conformity” with the perfection of wisdom [U2T], when it is “teaching/practicing without teaching/practicing, without attachment, reification, effort or absolute”, without apprehending anything, without opposing anything. Teaching/practicing while being aware of the true nature of the three spheres of the activity (ex. teacher, teaching, lesson and student/bodhisattva): that those are all empty of inherent existence [T2-3S], not really arising/coming/past, abiding/changing/present, and ultimately ceasing/going/future, because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations, conventional truths [T2-3S] [U2T-3S].]

Then the venerable Subhūti said to the Blessed One, “Blessed Lord,
bodhisattvas do not apprehend the limit of the past.
Bodhisattvas do not apprehend the limit of the future.
Bodhisattvas do not apprehend the intervening present.

(i.e. The three times (any group of conceptual opposite) are non-dual: not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither; not really arisen / existent / functional / changing / ceasing, not completely non-arisen / non-existent / non-functional / non-changing / non-ceasing, not both, not neither; not really dependent / empty, non-dependent / non-empty, not both, not neither. They are interdependent, co-defined ⇐⇒ thus empty of inherent existence, one aspect/truth supports/implies the other [U2T-3T]. : So we could use them without using them [U2T-in-action].)

One should know that bodhisattvas are beyond all limits
because physical forms are beyond all limits.
One should know that
bodhisattvas are beyond all limits
because feelings, perceptions, formative predispositions, and consciousness are beyond all limits (boundaries).

Indeed, it cannot be discerned and it cannot be apprehended that physical forms constitute a bodhisattva.
Indeed, it cannot be discerned and cannot be apprehended that feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva (not defined by inherent 5-aggregates).

(i.e. The self and its 5-aggregates (all dharmas) are non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither; not really arisen / existent / functional / changing / ceasing, not completely non-arisen / non-existent / non-functional / non-changing / non-ceasing, not both, not neither; not really dependent / empty, non-dependent / non-empty, not both, not neither. They are interdependent, co-defined ⇐⇒ thus empty of inherent existence, one aspect/truth supports/implies the other [U2T-3S]. : So we could use them without using them [U2T-in-action].)

Therefore, Blessed Lord,
since in all respects, and in each and every way,
I do not observe and do not apprehend a bodhisattva (an inherent bodhisattva),
then to what bodhisattvas should I give teaching and instruction in the Perfection of Wisdom?
Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva,
then to what bodhisattvas should I give teaching and instruction in the Perfection of Wisdom?

“Moreover, Blessed Lord,
this ‘bodhisattva’ is a mere name;
yet just as one speaks, Blessed Lord, of a self although the self has no coming into being,
similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being.

So in phenomena that are without inherent existence,
what physical form that has come into being‍ — look for it though one might ‍ — could there possibly be?
What feelings, perceptions, formative predispositions, and consciousness that have come into being‍ — look for them though one might‍ — could there possibly be?

Blessed Lord,
something that has not come into being is not a physical form.
Something that has not come into being is not feeling, perception, formative predisposition, or consciousness.

This being the case, Blessed Lord, one cannot apprehend as other than not having come into being those bodhisattva great beings who are engaged in the pursuit of enlightenment.

How then should I who have not come into being give instructions in the Perfection of Wisdom which has also not come into being?

If, when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the Perfection of Wisdom.”

Question 1: Why do bodhisattvas not apprehend the limit of the past, present and future?

(It is owing to the non-existence, emptiness, voidness, lack of inherent existence in any and all dharmas that bodhisattvas do not apprehend the limits of the past, present and future, or their sameness / union – because those three times are non-dual [U3T]. The same for the two truths (appearances/bodhisattva and emptiness), they are non-dual [U2T]. The opposites are not two, not one, not both, not neither.)

Then the venerable Śāradvatīputra asked the venerable Subhūti, (11 questions)
(1) “Venerable Subhūti, why do bodhisattva great beings not apprehend the limit of the past, not apprehend the limit of the future, and not apprehend the intervening present?
-
(2) Venerable Subhūti, how should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits?
How should one know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits?
-
(3) Venerable Subhūti, How is it that physical forms not discerned and how is it that they cannot be apprehended as a bodhisattva?
How is it that feelings, perceptions, formative predispositions, and consciousness are not discerned and how is it that they cannot be apprehended as a bodhisattva?
-
(4) 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, then to what bodhisattvas should I give teaching and instruction in the Perfection of Wisdom’?
Venerable Subhūti, why do you say, ‘Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the Perfection of Wisdom’?
-
(5) Venerable Subhūti, why do you say, ‘Blessed Lord, this “bodhisattva” is a mere name’?
-
(6) Venerable Subhūti, why do you say, ‘Yet just as one speaks, Blessed Lord, of a self although the self has no coming into being, similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being.
-
(7) So in phenomena that are without inherent existence, what physical form that has come into being — look for it though one might ‍— could there possibly be?
What feelings, perceptions, formative predispositions, and consciousness that have come into being‍ — look for them though one might‍ — could there possibly be?
-
(8) Blessed Lord, something that has not come into being is not a physical form.
Something that has not come into being is not feeling, perception, formative predisposition, or consciousness’?
-
(9) Venerable Subhūti, why do you say, ‘How then should I who have not come into being give teaching and instruction in the Perfection of Wisdom which has also not come into being’?
-
(10) Venerable Subhūti, why do you say, ‘One cannot apprehend bodhisattva great beings as other than not having come into being’?
-
(11) Venerable Subhūti, why do you say, ‘If when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the Perfection of Wisdom’?”

.

The venerable Subhūti replied to the venerable Śāradvatīputra as follows:
-
“Venerable Śāradvatīputra,
it is owing to the non-existence of beings that bodhisattvas do not apprehend the limit of the past.
It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the past.
Venerable Śāradvatīputra,
it is owing to the non-existence of beings that bodhisattvas do not apprehend the limit of the future.
It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the future.
Venerable Śāradvatīputra,
it is owing to the non-existence of beings that bodhisattvas do not apprehend the intervening present.
It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the intervening present.
-
(i.e. Because every thing, being, process or cycle is empty of inherent existence, like illusions, ‘there, yet not there’, then nothing really has a beginning, middle and ending in space, or time; nothing has precise characteristics, attributes, properties, or location. We cannot really define the past, present and future of anything in absolute terms. Space and time are then also empty of inherent existence. Even the extreme limits of space and time make no sense. There is no first cause or final effect. No absolute space or time within which events occur. Everything is relative to the rest of the Universe. One cannot define time and space without objects moving around and producing events here or there. Things, action, space and time are co-defined; if one of them is empty, then everything is empty.)
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended,
the limit of the future is not apprehended,
and the intervening present is not apprehended
in beings who are non-existent,
beings who are empty,
beings who are void, and
beings who are without inherent existence.
-
The non-existence of beings, the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings are not one distinct thing [T2], and bodhisattvas another [T1] [U2T];
nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
non-existent beings, empty beings, void beings, beings without inherent existence [T2], bodhisattvas [T1] [U2T]; the limit of the past, the limit of the future, and the intervening present‍ [U3T]
— all of these ‍ —
are indeed not two things and
are not to be divided into two.
(i.e. They are non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / Uopp / U3T].)
-
(i.e. Union of the two truths [U2T]: the emptiness of inherent existence of all dharmas [T2] and the appearance of dharmas (ex. bodhisattva) [T1] are non-dual [U2T]: not two, not one, not both, not neither. One truth supports/implies the other.
Union of the three times [U3T]: the three times are also non-apprehensible, because all dharmas involved in any activity in space-time are empty of inherent existence, and because the three times are inseparable, interdependent, co-defined and thus empty of inherent existence; not dual, not non-dual, not both, not neither.
Union of things/beings/bodhisattva, space/emptiness and time/actions: Everything is interconnected and empty of inherent existence [U2T], equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those term: ex. not multiple/dual/two, not one/non-dual, not both, not neither, and there is no fifth, for any duality.)

“Venerable Śāradvatīputra,
owing to the non-existence of physical forms, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past.

“Owing to the non-existence of physical forms, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future.

“Owing to the non-existence of physical forms, bodhisattvas do not apprehend the intervening present.
Owing to the non-existence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of physical forms, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of physical forms, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present.
-
“If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in physical forms, feelings, perceptions, formative predispositions, and consciousness that are non-existent; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are emptiness; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are void; or in physical forms, feelings, perceptions, formative predispositions, and consciousness that are without inherent existence.
-
That is to say, the non-existence, emptiness, voidness, and lack of inherent existence in physical forms, feelings, perceptions, formative predispositions, and consciousness are not one distinct thing and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
physical forms, feelings, perceptions, formative predispositions, and consciousness that are non-existent, empty, void, and lacking inherent existence, and the bodhisattvas [T1] [U2T]; the limit of the past, the limit of the future, and the intervening present [U3T]
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)
-
(i.e. Union of the two truths [U2T]: the emptiness of inherent existence of all dharmas [T2] and the appearance of dharmas (ex. bodhisattva) [T1] are non-dual [U2T]: not two, not one, not both, not neither. One truth supports/implies the other.
Union of the three times [U3T]: the three times are also non-apprehensible, because all dharmas involved in any activity in space-time are empty of inherent existence, and because the three times are inseparable, interdependent, co-defined and thus empty of inherent existence; not dual, not non-dual, not both, not neither.
Union of the three spheres [U3S]: ex. the subject (bodhisattva) meditating and the object of meditation (emptiness of some dharmas) are also not different / separate / two / dual, not identical / united / one / non-dual, not both, not neither. They are also interdependent, co-defined, co-evolving and thus empty of inherent existence  [U2T-3S].
Union of things/beings/bodhisattva, space/emptiness and time/actions: Everything is interconnected and empty of inherent existence [U2T], equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those term: ex. not multiple/dual/two, not one/non-dual, not both, not neither, and there is no fifth, for any duality.)

“Venerable Śāradvatīputra,
owing to the non-existence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past.

“Owing to the non-existence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future.

“Owing to the non-existence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the sense fields, the sensory elements, and the links of dependent origination that are non-existent, empty, void, and without inherent existence.
-
That is to say, the non-existence, emptiness, voidness, and lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination are not one distinct thing and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
the sense fields, the sensory elements, and the links of dependent origination that are non-existent, empty, void, and lacking inherent existence, and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Venerable Śāradvatīputra,
owing to the non-existence of the perfection of generosity, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the past.

“Owing to the non-existence of the perfection of generosity, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the limit of the future.

“Owing to the non-existence of the perfection of generosity, bodhisattvas do not apprehend the intervening present.
Owing to the non-existence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in 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 that are non-existent, empty, void, and without inherent existence.
-
That is to say, the non-existence, emptiness, voidness, and lack of inherent existence in 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 are not one distinct thing and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
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 that are non-existent, empty, void, and lacking inherent existence [T2], and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Venerable Śāradvatīputra,
owing to the non-existence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities,, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the limit of the past.

“Owing to the non-existence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the limit of the future.

“Owing to the non-existence of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the non-existence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, that are non-existent, empty, void, and without inherent existence.
-
That is to say, the non-existence, emptiness, voidness, and lack of inherent existence in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are not one distinct thing [T2], and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, that are non-existent, empty, void, and lacking inherent existence [T2], and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Venerable Śāradvatīputra,
owing to the non-existence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.

“Owing to the non-existence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.

“Owing to the non-existence of the applications of mindfulness, bodhisattvas do not apprehend the intervening present.
Owing to the non-existence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.

“If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, that are non-existent, empty, void, and without inherent existence.
-
That is to say, the non-existence, emptiness, voidness, and lack of inherent existence in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are not one distinct thing [T2], and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
[all those causal and fruitional attributes], up to and including the distinct qualities of the buddhas, that are non-existent, empty, void, and lacking inherent existence [T2], and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Moreover, Venerable Śāradvatīputra,
owing to the non-existence of the realm of phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the past.
Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past.

“Owing to the non-existence of the realm of phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the future.
Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future.

“Owing to the non-existence of the realm of phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the non-existence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the intervening present.
Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the realm of phenomena that is non-existent, in the real nature, the very limit of reality, and the inconceivable realm that are non-existent, and in the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm that are emptiness, void, and without inherent existence.
-
That is to say, the non-existence of the realm of phenomena is not one distinct thing [T2], the non-existence of the real nature, the very limit of reality, and the inconceivable realm is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm are not one distinct thing [T2], and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
the realm of phenomena that is non-existent; the real nature, the very limit of reality, and the inconceivable realm that are non-existent; the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm that are emptiness, void, and lacking inherent existence [T2] [, and the bodhisattvas [T1] [U2T]]; not one distinct thing, the limit of the past, the limit of the future, and the intervening present [U3T]
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Moreover, Venerable Śāradvatīputra,
owing to the non-existence of śrāvakas, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of śrāvakas, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of śrāvakas, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in śrāvakas who are non-existent, in śrāvakas who are emptiness, in śrāvakas who are void, and in śrāvakas who are without inherent existence.
-
That is to say, the non-existence of śrāvakas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in śrāvakas is not one distinct thing [T2], and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
the śrāvakas who are non-existent, and who are emptiness, void, and lacking inherent existence [T2], and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Moreover, Venerable Śāradvatīputra,
owing to the non-existence of pratyekabuddhas, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of pratyekabuddhas, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of pratyekabuddhas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in pratyekabuddhas who are non-existent, in pratyekabuddhas who are emptiness, in pratyekabuddhas who are void, and in pratyekabuddhas who are without inherent existence.
-
That is to say, the non-existence of pratyekabuddhas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in pratyekabuddhas is not one distinct thing [T2], and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
the pratyekabuddhas who are non-existent, and who are emptiness, void, and lacking inherent existence [T2], and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Moreover, Venerable Śāradvatīputra,
owing to the non-existence of bodhisattvas, bodhisattvas do not apprehend the limit of the past.
Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of bodhisattvas, bodhisattvas do not apprehend the limit of the future.
Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of bodhisattvas, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in bodhisattvas who are non-existent, and in bodhisattvas who are emptiness, void, and without inherent existence.
-
That is to say, the non-existence of bodhisattvas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in bodhisattvas is not one distinct thing [T2], and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
the non-existence of bodhisattvas, their emptiness, voidness, and lack of inherent existence [T2], and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

“Moreover, Venerable Śāradvatīputra,
owing to the non-existence of all-aspect omniscience, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the limit of the past.
Owing to the non-existence of all-aspect omniscience, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the limit of the future.
Owing to the non-existence of all-aspect omniscience, bodhisattvas do not apprehend the intervening present.
Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the intervening present.
-
If you ask why, Venerable Śāradvatīputra,
the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in all-aspect omniscience that is non-existent, and in all-aspect omniscience that is emptiness, void, and without inherent existence.
-
That is to say, the non-existence of all-aspect omniscience is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in all-aspect omniscience is not one distinct thing [T2], and bodhisattvas another [T1] [U2T]; nor are the limit of the past, the limit of the future, and the intervening present distinct things [U3T].
-
Venerable Śāradvatīputra, so it is that
the non-existence of all-aspect omniscience, the emptiness, voidness, and lack of inherent existence of all-aspect omniscience [T2], and the bodhisattvas [T1] [U2T], the limit of the past, the limit of the future, and the intervening present [U3T],
are all indeed not two things and
are not to be divided into two.
(i.e. They are all non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither [U2T / U3S / Uopp / U3T].)

Those, Venerable Śāradvatīputra, are the formulations
explaining how bodhisattvas do not apprehend the limit of the past
and bodhisattvas do not apprehend the limit of the future
or the intervening present.

Question 2: How should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits?

(Because all dependently co-arisen dharmas [T1] are empty of inherent existence [T2] [U2T], not really arisen / existent / functional / changing / ceasing, not completely non-arisen / non-existent / non-functional / non-changing / non-ceasing, not both, not neither; not really dependent / empty, non-dependent / non-empty, not both, not neither. i.e. Empty dharmas have no inherent limits or boundaries in space, time, characteristics or nature.)

“Venerable Śāradvatīputra, you also asked
why one should know that bodhisattvas are beyond all limits
because physical forms are beyond all limits,
and why one should know that bodhisattvas are beyond all limits
because feelings, perceptions, formative predispositions,
and consciousness are beyond all limits.

Venerable Śāradvatīputra,
physical forms are the same as space.
Feelings, perceptions, formative predispositions,
and consciousness are the same as space.
-
If you ask why, Venerable Śāradvatīputra,
just as in space
the limit of the past is not apprehended,
and the limit of the future and
the intervening present are not apprehended,
but space is designated because it is boundless and beyond all limits,
-
similarly, Venerable Śāradvatīputra,
the past limit of physical forms is not apprehended
and their future limit and intervening present are not apprehended
because physical forms [T1] are emptiness [T2] [U2T];

also the past limit of feelings, perceptions, formative predispositions, and consciousness is not apprehended, and the future limit and intervening [present] of consciousness [and so forth] are not apprehended,
because consciousness [and so forth] [T1] are emptiness [T2] [U2T].
In emptiness no limits or intervening present are apprehended.

That, Venerable Śāradvatīputra, is the formulation
explaining how one should know that bodhisattvas are beyond all limits
because physical forms are beyond all limits,
and feelings, perceptions, formative predispositions, and consciousness are beyond all limits.

“Venerable Śāradvatīputra,
the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas
are all the same as space.
-
If you ask why, Venerable Śāradvatīputra,
in the example of space
the limit of the past is not apprehended,
and the limit of the future
and the intervening present are not apprehended‍,
space is indicated because it is boundless and beyond all limits.
-
Similarly, Venerable Śāradvatīputra,
the past limit of the distinct qualities of the buddhas [and so forth] is not apprehended,
and their future limit and intervening present are not apprehended,
because the distinct qualities of the buddhas [and so forth] [T1] are emptiness [T2] [U2T];
also the past limit of feelings, perceptions, formative predispositions, and consciousness is not apprehended, and the future limit and intervening present of consciousness [and so forth] are not apprehended,
because consciousness [and so forth] [T1] are emptiness [T2] [U2T].
In emptiness no limits or intervening present are apprehended.

That, Venerable Śāradvatīputra, is the formulation explaining how one should know that bodhisattvas are beyond all limits because the distinct qualities of the buddhas [and so forth] are beyond all limits.

Question 3: Why the five aggregates… are not discerned and cannot be apprehended as a bodhisattva?

(Because all dependently co-arisen dharmas [T1] are empty of inherent existence [T2] [U2T], not really arisen / existent / functional / changing / ceasing, not completely non-arisen / non-existent / non-functional / non-changing / non-ceasing, not both, not neither; not really dependent / empty, non-dependent / non-empty, not both, not neither.)

“Venerable Śāradvatīputra, you also asked
why physical forms are not discerned and cannot be apprehended as a bodhisattva,
and why feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva.

(i.e. The self and its 5-aggregates (all dharmas) are non-dual:  not different / separate / multiple / dual, not identical / united / one / non-dual, both, or neither; not really arisen / existent / functional / changing / ceasing, not completely non-arisen / non-existent / non-functional / non-changing / non-ceasing, not both, not neither; not really dependent / empty, non-dependent / non-empty, not both, not neither. They are interdependent, co-defined ⇐⇒ thus empty of inherent existence, one aspect/truth supports/implies the other [U2T-3S]. : So we could use them without using them [U2T-in-action].)

Venerable Śāradvatīputra,
physical forms are empty of physical forms, and
feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].
If you ask why, in emptiness there are no [inherently existing] physical forms.
In emptiness there are no [inherently existing] bodhisattvas.
In emptiness there are no [inherently existing] feelings, perceptions, formative predispositions, or consciousness.
In emptiness there are no [inherently existing] bodhisattvas.
That, Venerable Śāradvatīputra, is the formulation explaining how physical forms are not discerned and cannot be apprehended as a bodhisattva; also, feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva.

“Moreover, Venerable Śāradvatīputra,
the perfection of generosity is empty of the perfection of generosity.
If you ask why, in emptiness there is no perfection of generosity, and there are no bodhisattvas.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom are empty of the Perfection of Wisdom [and so forth].
If you ask why, in emptiness there is no [inherently existing] Perfection of Wisdom [and so forth], and there are no [inherently existing] bodhisattvas.

“Moreover, Venerable Śāradvatīputra,
the emptiness of internal phenomena is empty of the emptiness of internal phenomena.
If you ask why, in emptiness there is no [inherently existing] emptiness of internal phenomena, and there are no bodhisattvas.
The emptiness of external phenomena, the emptiness of external and internal phenomena, and
[the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are empty of the emptiness of the essential nature of non-entities [and so forth].
If you ask why, in emptiness there is no [inherently existing] emptiness of the essential nature of non-entities [and so forth], and there are no [inherently existing] bodhisattvas.

“Moreover, Venerable Śāradvatīputra,
the applications of mindfulness are empty of 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 are empty of the noble eightfold path [and so forth].
If you ask why, in emptiness there are no [inherently existing] applications of mindfulness; there are no [inherently existing] correct exertions, supports for miraculous ability, faculties, powers, branches of enlightenment, and noble eightfold path; and there are no bodhisattvas.
The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are empty of the emptiness of the distinct qualities of the buddhas [and so forth].
If you ask why, in emptiness there are no [inherently existing] truths of the noble ones [and so forth], there are no [inherently existing] [fruitional attributes], up to and including the distinct qualities of the buddhas, and there are no bodhisattvas.

“The realm of phenomena is empty of the realm of phenomena.
The real nature is empty of the real nature.
The very limit of reality is empty of the very limit of reality.
The inconceivable realm is empty of the inconceivable realm.
Knowledge of all the dharmas is empty of knowledge of all the dharmas.
Knowledge of the path is empty of knowledge of the path.
All-aspect omniscience is empty of all-aspect omniscience.
If you ask why, in emptiness there is no [inherently existing] realm of phenomena, there are no [inherently existing] [other unconditioned phenomena], up to and including the inconceivable realm, and there are no bodhisattvas.

“The vehicle of the śrāvakas is empty of the vehicle of the śrāvakas.
The vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas.
The vehicle of the buddhas is empty of the vehicle of the buddhas.
The śrāvakas are empty of the śrāvakas.
The pratyekabuddhas are empty of the pratyekabuddhas.
The tathāgatas are empty of the tathāgatas.

If you ask why, in emptiness there is no [inherently existing] vehicle of the śrāvakas, there are no [inherently existing] [other vehicles], up to and including the vehicle of the buddhas, there are no [inherently existing] śrāvakas, there are no [inherently existing] [other realized beings], up to and including the tathāgatas, and there are no [inherently existing] bodhisattvas.

Those, Venerable Śāradvatīputra, are the formulations explaining how physical forms are indeed not discerned and cannot be apprehended as a bodhisattva; feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva.

Question 4: “Since in all respects, and in each and every way, I do not apprehend any bodhisattvas, then to which bodhisattvas should I give teaching and instruction in the Perfection of Wisdom?”

(All dharmas, including the subject / teacher and his 5-aggregates, the activity/teaching, the object / student / bodhisattva and perfection of wisdom [T1-3S] do not exist and cannot be apprehended, they are empty of inherent existence [T2-3S] [U2T-3S], not really arisen / existent / functional / changing / ceasing, not completely non-arisen / non-existent / non-functional / non-changing / non-ceasing, not both, not neither; not really dependent / empty, non-dependent / non-empty, not both, not neither. So the solution is to teach conventionally / relatively without teaching in absolute terms [U2T-in-action], without attachment, reification, effort or absolute, without apprehending anything, without opposing anything, without accepting or rejecting, while aware of the true nature & dynamic of the three spheres of the activity [U2T-3S], thus more and more in accord with the Middle Way and reality as it is.)

“Venerable Śāradvatīputra, you also asked,
‘Since in all respects, and in each and every way, I do not apprehend any bodhisattvas, then to which bodhisattvas should I give teaching and instruction in the Perfection of Wisdom?’

The reason for this remark, Venerable Śāradvatīputra, is that
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.
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 apprehend in perceptions.
Perceptions do not exist and cannot be apprehended in physical forms or feelings.
Physical forms, feelings, and perceptions do not exist and cannot be apprehended in formative predispositions.
Formative predispositions do not exist and cannot be apprehended in formative predispositions.
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.
Consciousness do not exist and cannot be apprehended in physical forms, feelings, perceptions, or formative predispositions.

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

“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.
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 apprehended in odors.
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.
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.
Tangibles do not exist and cannot be apprehended in tangibles.
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.
Mental phenomena do not exist and cannot be apprehended in sights, sounds, odors, tastes, or tangibles.

“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.
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 apprehended in olfactory consciousness.
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.
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.
Tactile consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, or gustatory consciousness.
Visual consciousness, 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.
Mental consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, or tactile consciousness.

“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.
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 apprehended in nasally compounded sensory contact.
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.
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.
Corporeally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, 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.
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.

“Feelings arising from sensory contact that is visually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded.
Feelings arising from sensory contact that is visually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is aurally compounded.
Feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is aurally compounded.
Feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded.
Feelings arising from sensory contact that is visually compounded and feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is nasally compounded.
Feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is nasally compounded.
Feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded or feelings arising from sensory contact that is aurally compounded.
Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, and feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is lingually compounded.
Feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is lingually compounded.
Feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, or feelings arising from sensory contact that is nasally compounded.
Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, and feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is corporeally compounded.
Feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is corporeally compounded.
Feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, or feelings arising from sensory contact that is lingually compounded.
Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, and feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is mentally compounded.
Feelings arising from sensory contact that is mentally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is mentally compounded.
Feelings arising from sensory contact that is mentally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, or feelings arising from sensory contact that is corporeally compounded.

“The perfection of generosity does not exist and cannot be apprehended in the perfection of generosity.
Similarly, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom do not exist and cannot be apprehended in the Perfection of Wisdom [and so forth].
Also [the other perfections], up to and including the Perfection of Wisdom, do not exist and cannot be apprehended in the perfection of generosity; and indeed [the other perfections], starting with and including the perfection of generosity, do not exist and cannot be apprehended in the Perfection of Wisdom.

“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 other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
The emptiness of the essential nature of non-entities, does not exist and cannot be apprehended in the emptiness of the essential nature of non-entities; and the emptiness of the essential nature of non-entities does not exist and cannot be apprehended in [the other aspects of emptiness], starting with and including the emptiness of internal phenomena.

“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.
Nor do they exist and nor can they be apprehended in [the other causal attributes], up to and including the [noble eightfold] path.
The [noble eightfold] 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.
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 do not exist and cannot be apprehended in the meditative concentrations.
The dhāraṇī gateways [and so forth] do not exist and cannot be apprehended in the dhāraṇī gateways [and so forth].
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 aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, or the meditative stabilities.

“The ten powers of the tathāgatas do not exist and cannot be apprehended in the ten powers of the tathāgatas.
The ten powers of the tathāgatas do not exist and cannot be apprehended in the four fearlessnesses.
The [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, do not exist and cannot be apprehended in the eighteen distinct qualities of the buddhas [and so forth].
The eighteen distinct qualities of the buddhas do not exist and cannot be apprehended in the ten powers of the tathāgatas, the four fearlessnesses, or the four kinds of exact knowledge.

“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-lowest level.
The attributes [of the other fruitional levels], up to and including arhats, do not exist and cannot be apprehended in the attributes [of those levels], up to and including arhats.
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-lowest level, the attributes of those entering the stream to nirvāṇa, the attributes of those destined for only one more rebirth, or the attributes of those no longer subject to rebirth.
The level of ordinary persons does not exist and cannot be apprehended in the level of ordinary persons.
The level of ordinary persons does not exist and cannot be apprehended in the level of the spiritual family.
The [fruitional levels], up to and including the level of the completely awakened buddhas, do not exist and cannot be apprehended in the level of the completely awakened buddhas.
The level of the completely awakened buddhas does not exist and cannot be apprehended in the level of ordinary persons, the level of the spiritual family, the eighth-lowest 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.
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 knowledge of the path.
[The other goals], up to and including all-aspect omniscience, do not exist and cannot be apprehended in all-aspect omniscience.
All-aspect omniscience does not exist and cannot be apprehended in knowledge of all the dharmas or knowledge of the path.
Those entering the stream to nirvāṇa do not exist and cannot be apprehended in those entering the stream to nirvāṇa.
Those entering the stream to nirvāṇa do not exist and cannot be apprehended in those destined for only one more rebirth.
Those [who have attained realization], up to and including the tathāgatas, do not exist and cannot be apprehended in the tathāgatas [and so forth].
The tathāgatas do not exist and cannot be apprehended in those entering the stream to nirvāṇa, those destined for only one more rebirth, those who will not be reborn, arhats, pratyekabuddhas, or bodhisattvas.
The bodhisattvas do not exist and cannot be apprehended in bodhisattvas.
The 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 the bodhisattvas.
The Perfection of Wisdom does not exist and cannot be apprehended in teaching and instruction.
Teaching and instruction do not exist and cannot be apprehended in teaching and instruction.
Teaching and instruction do not exist and cannot be apprehended in bodhisattvas or the Perfection of Wisdom.

So it is, Venerable Śāradvatīputra, that
because all phenomena do not exist and cannot be apprehended,
the bodhisattvas do not exist (empty of inherent existence) and cannot be apprehended (in absolute terms).

Question 5: Why this expression bodhisattva is a mere name?

(All dharmas (no exception) are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, interdependent, relative, co-defined, co-evolving, merely labeled by the mind adventitiously, mere designations / names, conventional truths, they do not come from anywhere at any time in the past, they do not go anywhere in the future, nor do they dwell anywhere in the present. They cannot be apprehended or opposed in absolute terms. There is no absolute basis to differentiate, discriminate, judge, accept, reject, improve, change, purify them. They are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. In that sense everything is primordially interconnected, equal, pure, perfect, complete, divine, ‘One / non-dual’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.)

“Venerable Śāradvatīputra, you also asked
why this expression bodhisattva is a mere name.

Venerable Śāradvatīputra,
this expression bodhisattva has been designated adventitiously,
and so this bodhisattva is a mere name.

Venerable Śāradvatīputra,
physical forms, feelings, perceptions, formative predispositions, and consciousness have been designated adventitiously.
Such names do not come from anywhere, they do not go anywhere, nor do they 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 names are empty of the inherent existence of names, and that which is empty is not a name.
So it is that this bodhisattva is a mere name.

“Venerable Śāradvatīputra, the sense fields, the sensory elements, and the links of dependent origination have been designated adventitiously.
Such names do not come from anywhere, they do not go anywhere, nor do they dwell anywhere.
That which is a mere name is not the sense fields, it is not the sensory elements, and it is not the links of dependent origination.
If you ask why, it is
because names are empty of the inherent existence of names, and that which is empty is not a name.
So it is that this bodhisattva is a mere name.

“Moreover, Venerable Śāradvatīputra, this perfection of generosity is a mere name.
The perfection of generosity does not exist in a name;
indeed, the perfection of generosity is nameless.
If you ask why, it is
because both the designation and the perfection of generosity
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),.
That is why this bodhisattva is a mere name.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom are mere names.
The Perfection of Wisdom [and so forth] do not exist in names;
indeed, the Perfection of Wisdom [and so forth] are nameless.
If you ask why, it is
because both the designations and the Perfection of Wisdom [and so forth]
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms)
That is why this bodhisattva is a mere name.

“Similarly, the emptiness of internal phenomena is a mere name.
The emptiness of internal phenomena does not exist in a name;
indeed, the emptiness of internal phenomena is nameless.
If you ask why, it is
because both the designation and the emptiness of internal phenomena
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms).
That is why this bodhisattva is a mere name.
[The other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are mere names.
The emptiness of the essential nature of non-entities, [and so forth] do not exist in names;
indeed, the emptiness of the essential nature of non-entities [and so forth] are nameless.
If you ask why, it is
because both the designation and the emptiness of the essential nature of non-entities
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms).
That is why this bodhisattva is a mere name.
Those, Venerable Śāradvatīputra, are the formulations explaining how this bodhisattva is a mere name.

“Venerable Śāradvatīputra, the applications of mindfulness have been designated adventitiously.
The applications of mindfulness do not exist in a name;
indeed, the applications of mindfulness are nameless.
If you ask why, it is
because both the designation and the applications of mindfulness
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms).
That is why this bodhisattva is a mere name.
Similarly, Venerable Śāradvatīputra, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path have been designated adventitiously.
The noble eightfold path [and so forth] do not exist in a name;
indeed, the noble eightfold path [and so forth] are nameless.
If you ask why, it is
because both the designation and the noble eightfold path
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms).
That is why this bodhisattva is a mere name.

“Similarly, Venerable Śāradvatīputra, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas have been designated adventitiously.
The distinct qualities of the buddhas [and so forth] do not exist in a name;
indeed, the distinct qualities of the buddhas [and so forth] are nameless.
If you ask why, it is
because both the designation and the distinct qualities of the buddhas [and so forth]
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms).
That is why this bodhisattva is a mere name.

“Similarly, Venerable Śāradvatīputra, all-aspect omniscience has been designated adventitiously.
All-aspect omniscience does not exist in a name;
indeed, all-aspect omniscience is nameless.
If you ask why, it is
because both the designation and all-aspect omniscience
do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms).
That is why this bodhisattva is a mere name.

Question 6: Why one speaks of a self although the self has absolutely not come into being?

(We can speak without speaking of empty relative appearances. The two truths, dependently co-arisen relatively functional impermanent phenomena [T1] and their emptiness of inherent existence [T2], are not in opposition, not two, but more like non-dual: not two/dual, not one/non-dual, not both, not neither. We call this the Union of the Two Truths [U2T]. All dharmas (no exception, even the two truths themselves, even tathātā / suchness) are U2T: not really arisen / existent / functional / changing / ceasing, not completely non-arisen / non-existent / non-functional / non-changing / non-ceasing, not both, not neither; not really dependent / empty, non-dependent / non-empty, not both, not neither. So the solution is to use / speak of them conventionally / relatively without using / speaking of them in absolute terms [U2T-in-action], without attachment, reification, effort or absolute, without apprehending anything, without opposing anything, without accepting or rejecting, while aware of the true nature & dynamic of the three spheres of the activity [U2T-3S], thus more and more in accord with the Middle Way and reality as it is.)

“Venerable Śāradvatīputra, you also asked
why one speaks of a self [T1]
although the self has absolutely not come into being [T2] [U2T];
-
that is to say,
one speaks of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers [T1],
although viewers [and so forth] have absolutely not come into being [T2] [U2T.

Venerable Śāradvatīputra,
since the self
absolutely does not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of it coming into being?
(i.e. Unapprehensible empty of inherent existence dharmas have no real (i) origination / beginning / coming, (ii) duration / existence / change, or (iii) cessation / ending / going, just conventionally, relatively. So we speak about those conventionally, but never in absolute terms.)

Since [those other postulated subjects], up to and including viewers,
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since physical forms
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?
(i.e. Unapprehensible empty of inherent existence dharmas have no real (i) origination / beginning / coming, (ii) duration / existence / change, or (iii) cessation / ending / going, just conventionally, relatively. So we speak about those conventionally, but never in absolute terms.)

Since feelings, perceptions, formative predispositions, and consciousness
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since the eyes
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?
(i.e. Unapprehensible empty of inherent existence dharmas have no real (i) origination / beginning / coming, (ii) duration / existence / change, or (iii) cessation / ending / going, just conventionally, relatively. So we speak about those conventionally, but never in absolute terms.)

Since the ears, nose, tongue, body, and mental faculty
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since sights
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

Since sounds, odors, tastes, tangibles, and mental phenomena
absoultely do not exist and cannot be apprehended,
is there any question, even, of their coming into being?

“Since visual consciousness
absolutely does not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of it coming into being?

Since auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since visually compounded sensory contact
absolutely does not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of it coming into being?

Since aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since feelings arising from sensory contact that is visually compounded
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?
(i.e. Unapprehensible empty of inherent existence dharmas have no real (i) origination / beginning / coming, (ii) duration / existence / change, or (iii) cessation / ending / going, just conventionally, relatively. So we speak about those conventionally, but never in absolute terms.)

Since feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since the earth element
absolutely does not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of it coming into being?
(i.e. Unapprehensible empty of inherent existence dharmas have no real (i) origination / beginning / coming, (ii) duration / existence / change, or (iii) cessation / ending / going, just conventionally, relatively. So we speak about those conventionally, but never in absolute terms.)

Since the water element, the fire element, the wind element, the space element, and the consciousness element
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since ignorance
absolutely does not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of it coming into being?
(i.e. Unapprehensible empty of inherent existence dharmas have no real (i) origination / beginning / coming, (ii) duration / existence / change, or (iii) cessation / ending / going, just conventionally, relatively. So we speak about those conventionally, but never in absolute terms.)

Since formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since the perfection of generosity
absolutely does not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of it coming into being?

Since the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since the emptiness of internal phenomena
absolutely does not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of it coming into being?

Since [the other aspects of emptiness], up to and
including the emptiness of the essential nature of non-entities (of emptiness),
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since the applications of mindfulness
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

Since the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

“Since the śrāvakas
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

Since the pratyekabuddhas
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

Since the bodhisattvas
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?
(i.e. Unapprehensible empty of inherent existence dharmas have no real (i) origination / beginning / coming, (ii) duration / existence / change, or (iii) cessation / ending / going, just conventionally, relatively. So we speak about those conventionally, but never in absolute terms.)

Since the tathāgatas, arhats, completely awakened buddhas
absolutely do not exist (empty of inherent existence)
and cannot be apprehended (in absolute terms),
is there any question, even, of their coming into being?

Those, Venerable Śāradvatīputra, are the formulations
explaining how, although one speaks of a self,
the self has absolutely not come into being.

All phenomena [T1] have the essential nature of being non-entities (empty of inherent existence) [T2] [U2T]:
Because there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).”
Because all phenomena are impermanent [T1],
but that is not owing to the disappearance of anything at all [T2] [U2T].
Because phenomena that are impermanent [T1]
are non-entities [T2], and extinct.
Because all phenomena are not eternal [T2]
and it is not perishable [T1] [U2T].
because that is their inherent nature [U2T].

“Moreover, Venerable Śāradvatīputra, you also asked whether similarly
the essential nature of all phenomena [T1 ]
is that of being non-entities (empty of inherent existence) [T2] [U2T].
(See also: the emptiness of the essential nature of non-entities)

(i.e. Refuting existence / eternalism, non-existence / annihilationism, both, neither;
using the two truths as complementary  inseparable antidotes, in ‘union’;
emptiness [T2] refutes inherent existence (realism), while dependent origination and relative functionality [T1] refutes complete non-existence (nihilism), their union refutes dualism and monism (not two, not one).
So the solution is to act / practice / teach conventionally / relatively without acting / practicing / teaching in absolute terms [U2T-in-action], without attachment, reification, effort or absolute, without apprehending anything, without opposing anything, without accepting or rejecting, while aware of the true nature & dynamic of the three spheres of the activity [U2T-3S], thus more and more in accord with the Middle Way and reality as it is.)

Venerable Śāradvatīputra, that is so!
If you ask why, Venerable Śāradvatīputra,
it is because there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).”

The venerable Śāradvatīputra then asked,
“Venerable Subhūti,
with respect to what is
there no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada)?”

He replied,
“With respect to physical forms,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to feelings, perceptions, formative predispositions, and consciousness,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

Venerable Śāradvatīputra,
with respect to the eyes,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to the ears, nose, tongue, body, and mental faculty,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to sights,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to sounds, odors, tastes, tangibles, and mental phenomena,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada)

 With respect to visual consciousness,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

“With respect to visually compounded sensory contact,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to feelings arising from sensory contact that is visually compounded,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

“With respect to the earth element,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to the water element, the fire element, the wind element, the space element, and the consciousness element,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

“With respect to ignorance,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).
With respect to formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

“With respect to the perfection of generosity,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

“With respect to the emptiness of internal phenomena,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to the emptiness of external phenomena,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to the emptiness of external and internal phenomena,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

“With respect to the applications of mindfulness,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

With respect to the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

“With respect to the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas,
there is no such thing as
an essential nature of something arising from the conjunction of causes (Pratityasamutpada).

,

So if you ask how that is so, Venerable Śāradvatīputra,
those are the formulations explaining how
all phenomena [T1] have the essential nature of being non-entities (empty of inherent existence) [T2] [U2T].
(See also: the emptiness of the essential nature of non-entities)

(i.e. Refuting existence / eternalism, non-existence / annihilationism, both, neither;
using the two truths as complementary  inseparable antidotes, in ‘union’;
emptiness [T2] refutes inherent existence (realism), while dependent origination and relative functionality [T1] refutes complete non-existence (nihilism), their union refutes dualism and monism (not two, not one).
So the solution is to act / practice / teach conventionally / relatively without acting / practicing / teaching in absolute terms [U2T-in-action], without attachment, reification, effort or absolute, without apprehending anything, without opposing anything, without accepting or rejecting, while aware of the true nature & dynamic of the three spheres of the activity [U2T-3S], thus more and more in accord with the Middle Way and reality as it is.)

“Moreover, Venerable Śāradvatīputra,
all phenomena are impermanent [T1],
but that is not owing to the disappearance of anything at all [T2] [U2T].”

.

“Venerable Subhūti, what are all those phenomena
that are impermanent,
but are not so owing to the disappearance of anything at all?”

“Venerable Śāradvatīputra,” he replied,
“physical forms
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Feelings, perceptions, formative predispositions, and consciousness
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

The eyes
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

The ears, nose, tongue, body, and mental faculty
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Sights
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Sounds, odors, tastes, tangibles, and mental phenomena
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Visual consciousness
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Visually compounded sensory contact
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Feelings arising from sensory contact that is visually compounded
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

“The earth element
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

The water element, the fire element, the wind element, the space element, and the consciousness element
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

“Fundamental ignorance
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

“The perfection of generosity
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

“The emptiness of internal phenomena
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

The emptiness of external phenomena
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

The emptiness of external and internal phenomena
is impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

[The other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities,
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

“The applications of mindfulness
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas
are impermanent [T1], but that is not owing to the disappearance of anything at all [T2] [U2T].

If you ask why, Venerable Śāradvatīputra,
it is because phenomena that are impermanent [T1] are non-entities [T2], and extinct.
(See also: the emptiness of the essential nature of non-entities)

That, Venerable Śāradvatīputra, is the formulation
explaining how all phenomena are impermanent [T1],
but not owing to the disappearance of anything at all [T2] [U2T].

.

“Moreover, Venerable Śāradvatīputra,
all phenomena are imbued with suffering,
all phenomena are without self,
all phenomena are at peace,
all phenomena are empty,
all phenomena are signless,
and all phenomena are wishless [T1],
but that is not owing to the disappearance of anything at all [T2] [U2T].

If you ask why, Venerable Śāradvatīputra,
it is because phenomena that are wishless [and so forth] [T1]
are non-entities, and extinct [T2] [U2T].

That, Venerable Śāradvatīputra, is the formulation explaining
how all phenomena are wishless [and so forth] [T1],
but not owing to the disappearance of anything at all [T2] [U2T].

“Moreover, Venerable Śāradvatīputra,
all phenomena are virtuous,
all phenomena are without the inadmissible transgressions,
all phenomena are uncontaminated,
all phenomena are without affliction,
all phenomena are pure,
all phenomena are supramundane,
and all phenomena are unconditioned [T1],
but that is not owing to the disappearance of anything at all [T2] [U2T].

If you ask why, Venerable Śāradvatīputra,
it is because phenomena that are unconditioned [and so forth] [T1]
are non-entities, and extinct [T2] [U2T].

That, Venerable Śāradvatīputra, is the formulation explaining
how all phenomena are unconditioned [and so forth] [T1],
but not owing to the disappearance of anything at all [T2] [U2T].

“Moreover, Venerable Śāradvatīputra,
all phenomena are not eternal [T2] and they are not perishable  [T1] [U2T].”

(i.e. Refuting existence / eternalism, non-existence / annihilationism, both, neither;
using the two truths as complementary  inseparable antidotes, in ‘union’;
emptiness [T2] refutes inherent existence (realism), while dependent origination and relative functionality [T1] refutes complete non-existence (nihilism), their union refutes dualism and monism (not two, not one).
So the solution is to act / practice / teach conventionally / relatively without acting / practicing / teaching in absolute terms [U2T-in-action], without attachment, reification, effort or absolute, without apprehending anything, without opposing anything, without accepting or rejecting, while aware of the true nature & dynamic of the three spheres of the activity [U2T-3S], thus more and more in accord with the Middle Way and reality as it is.)

.

“Venerable Subhūti, why are all phenomena not eternal [T2] and why are they not perishable [T1] [U2T]?”

“Venerable Śāradvatīputra,” replied Subhūti,
“physical forms
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

Feelings, perceptions, formative predispositions, and consciousness
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
the eyes
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

The ears, the nose, the tongue, the body, and the mental faculty
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
sights
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

Sounds, odors, tastes, tangibles, and mental phenomena
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
visual consciousness
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
visually compounded sensory contact
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
feelings arising from sensory contact that is visually compounded
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

Feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
the earth element
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

The water element, the fire element, the wind element, the space element, and the consciousness element
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
ignorance
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
the perfection of generosity
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
the emptiness of internal phenomena
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

The emptiness of external phenomena
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

The emptiness of external and internal phenomena
is not eternal [T2] and it is not perishable [T1].
If you ask why,
it is because that is its inherent nature [U2T].

[The other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities,
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
the thirty-seven factors conducive to enlightenment
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

[The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas,
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

“Venerable Śāradvatīputra,
virtuous phenomena, nonvirtuous phenomena, conditioned phenomena, unconditioned phenomena, contaminated phenomena, and uncontaminated phenomena
are not eternal [T2] and they are not perishable [T1].
If you ask why,
it is because that is their inherent nature [U2T].

That, Venerable Śāradvatīputra, is the formulation explaining how
all phenomena [T1] have the essential nature of non-entity [T2] [U2T].
(See also: the emptiness of the essential nature of non-entities)

(i.e. Refuting existence / eternalism, non-existence / annihilationism, both, neither;
using the two truths as complementary  inseparable antidotes, in ‘union’;
emptiness [T2] refutes inherent existence (realism), while dependent origination and relative functionality [T1] refutes complete non-existence (nihilism), their union refutes dualism and monism (not two, not one).
So the solution is to act / practice / teach conventionally / relatively without acting / practicing / teaching in absolute terms [U2T-in-action], without attachment, reification, effort or absolute, without apprehending anything, without opposing anything, without accepting or rejecting, while aware of the true nature & dynamic of the three spheres of the activity [U2T-3S], thus more and more in accord with the Middle Way and reality as it is.)

Question 7: Why dharmas have not come into being?

(Because they have not been conditioned, because there is nothing that conditions them, because all dharmas (cause, causality, effect) are empty of inherent existence … Refuting the 12 links of dependent origination (causality), the karmic cycle (saṃsāra), and liberation (nirvāṇa) – without rejecting them completely.)

“Venerable Śāradvatīputra, you also asked
why physical forms have not come into being,
and why feelings, perceptions, formative predispositions,
and consciousness do not come into being.

Venerable Śāradvatīputra, it is so
If you ask why, Venerable Śāradvatīputra,
it is because
physical forms have not been conditioned (caused, produced).

(i.e. Union of the three spheres of causality / production / conditioning [U3S]: The three spheres of causality / production / conditioning – (i) subject / cause / producer, (ii) action / causality / production, (iii) object / effect / product — are empty of inherent existence, never absolute T2-3S] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere names / designations, relatively functional, conventional truths [T1-3S] ⇐⇒ one aspect/truth supports/implies the other [U2T-3S] ⇐⇒ they are like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’. ⇐⇒ They are not existent, not non-existent, not both, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither, not dependent / conditioned, not independent / unconditioned, not both, not neither; not empty, not non-empty, not both, not neither; not originated / conditioned / changing / ceasing, not non-originating / non-conditioned / non-changing / non-ceasing, not both, not neither; not equal / pure / perfect / complete / divine, not unequal / impure / imperfect / incomplete / ordinary, not both, not neither; not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is [Tetralemma]. ⇐⇒ Pointing to the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither), with nothing to accept / seek / do / add / affirm, nothing to reject / abandon / not-do / subtract / negate, nothing to change / improve / purify in absolute terms, just conventionally, relatively, if it helps on the path. ⇐⇒ Primordially interconnected, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms. This is causing / producing / conditioning without causing / producing / conditioning, in accord with reality as it is.)

Feelings, perceptions, formative predispositions, and consciousness have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
the eyes have not been conditioned (caused, produced).
If you ask why, it is because there is nothing that conditions (causes, produces) them.

The ears, the nose, the tongue, the body, and the mental faculty have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

Sights have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

Sounds, odors, tastes, tangibles, and mental phenomena have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
visual consciousness has not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions it.

Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
visually compounded sensory contact has not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions it.

Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
feelings due to sensory contact that is visually compounded have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
the earth element has not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions it.

The water element, the fire element, the wind element, the space element, and the consciousness element have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
ignorance has not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions it.

Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
the perfection of generosity has not been conditioned (caused, produced).
If you ask why, it is because there is nothing that conditions it.

The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
the emptiness of internal phenomena has not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions it.

[The other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

“Venerable Śāradvatīputra,
the thirty-seven factors conducive to enlightenment have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

[The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, have not been conditioned (caused, produced).
If you ask why,
it is because there is nothing that conditions (causes, produces) them.

That, Venerable Śāradvatīputra, is the formulation explaining
how physical forms have not come into being,
and feelings, perceptions, formative predispositions,
and consciousness have not come into being.

Question 8: Surely something that has not come into being is not a physical form, and nor is it feelings, perceptions, formative predispositions, or consciousness?

(Indeed, all dharmas are empty of inherent existence ⇐⇒ because of being dependently co-arisen, interdependent, conditioned, co-defined, co-evolving, co-imputed, and impermanent, thus cannot inherently arise / come, abide / change, or cease / go – not in absolute terms, just conventionally, relatively. They are like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’.)

“Venerable Śāradvatīputra, you also asked,
‘Venerable Subhūti,
surely something that has not come into being
is not a physical form, and nor is it feelings, perceptions,
formative predispositions, or consciousness?’

Venerable Śāradvatīputra, that is so!

If you ask why, Venerable Śāradvatīputra,
it is because physical forms are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

Feelings, perceptions, formative predispositions, and consciousness are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“The eyes are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

The ears, the nose, the tongue, the body, and the mental faculty are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

Sights are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

Sounds, odors, tastes, tangibles, and mental phenomena are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“Visual consciousness is empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“Visually compounded sensory contact is empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“Feelings due to sensory contact that is visually compounded are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“The earth element is empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

The water element, the fire element, the wind element, the space element, and the consciousness element are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“Fundamental ignorance is empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“The perfection of generosity is empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“The emptiness of internal phenomena is empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

[The other aspects of emptiness], up to and including
the emptiness of the essential nature of non-entities, are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

“The thirty-seven factors conducive to enlightenment are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

[The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty of inherent existence.
That which is empty of inherent existence neither arises nor perishes,
and that which neither arises nor perishes undergoes no change in its status.

.

“Those, Venerable Śāradvatīputra, are the formulations explaining how
phenomena that are unconditioned are not physical forms,
(i.e. All phenomena are dependently co-arising, interdependent, co-conditioned,
thus empty of inherent existence, no exception.)

and phenomena that are unconditioned are not feelings, perceptions, formative predispositions, or consciousness.

Phenomena that are unconditioned are not the eyes.
Phenomena that are unconditioned are not the ears, nose, tongue, body, or mental faculty.
Phenomena that are unconditioned are not sights.
Phenomena that are unconditioned are not sounds, odors, tastes, tangibles, or mental phenomena.
Phenomena that are unconditioned are not visual consciousness.
Phenomena that are unconditioned are not auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness.
Phenomena that are unconditioned are not visually compounded sensory contact.
Phenomena that are unconditioned are not aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact.
Phenomena that are unconditioned are not feelings due to sensory contact that is visually compounded.
Phenomena that are unconditioned are not feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded.
Phenomena that are unconditioned are not the earth element.
Phenomena that are unconditioned are not the water element, the fire element, the wind element, the space element, or the consciousness element.
Phenomena that are unconditioned are not ignorance.
Phenomena that are unconditioned are not formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death.
Phenomena that are unconditioned are not the perfection of generosity.
Phenomena that are unconditioned are not the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the Perfection of Wisdom.
Phenomena that are unconditioned are not the emptiness of internal phenomena.
Phenomena that are unconditioned are not [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
Phenomena that are unconditioned are not the thirty-seven factors conducive to enlightenment.
Phenomena that are unconditioned are not [the fruitional attributes], up to and including the distinct qualities of the buddhas.
Phenomena that are unconditioned are not all-aspect omniscience.

Question 9: How one who has not come into being should give teachings and instruction in the Perfection of Wisdom that has also not come into being?

(By teaching without teaching, teaching conventionally without teaching in absolute terms, without apprehending anything, without opposing anything, without accepting or rejecting, without attachment, reification, effort or absolute; while being aware of the true nature & dynamic of the three spheres of the activity (ex. teacher, teaching, student and Perfection of Wisdom) [U2T-3S], thus more and more in accord with the Middle Way and reality as it is. The three spheres are interdependent, conditioned, empty of inherent existence; unborn, unchanging, unceasing; not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.)

“Venerable Śāradvatīputra, you also asked
how one who has not come into being (subject)
should give teachings and instruction (action)
in the Perfection of Wisdom that has also not come into being (object).

Venerable Śāradvatīputra,
that which has thus not come into being is the Perfection of Wisdom,
and that which is the Perfection of Wisdom has not come into being.
That is to say, the two phenomena designated as not having come into being and the Perfection of Wisdom are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

That, Venerable Śāradvatīputra, is the formulation explaining how, as I had asked, one who has not come into being should give teaching and instruction in the Perfection of Wisdom that has also not come into being.

Question 10: Why one cannot apprehend as ‘other than not having come into being’ such bodhisattvas who are engaged in enlightenment?

“Venerable Śāradvatīputra, you also asked
why one cannot apprehend as other than not having come into being
such bodhisattvas who are engaged in enlightenment.

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 distinct thing and the bodhisattva another.
That is to say, the two phenomena designated as not having come into being and bodhisattva are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“Bodhisattvas do not observe that physical forms are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and physical forms are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that feelings, perceptions, formative predispositions, and consciousness are other than not having come into being.
That is to say, that the two phenomena designated as not having come into being and consciousness [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that the eyes are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the eyes are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that the ears, nose, tongue, body, and mental faculty are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the mental faculty [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that sights are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and sights are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that sounds, odors, tastes, tangibles, and mental phenomena are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and mental phenomena [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that visual consciousness is other than not having come into being.
That is to say, the two phenomena designated as not having come into being and visual consciousness are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and mental consciousness [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that visually compounded sensory contact is other than not having come into being.
That is to say, the two phenomena designated as not having come into being and visually compounded sensory contact are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and mentally compounded sensory contact [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that feelings due to sensory contact that is visually compounded are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and feelings due to sensory contact that is visually compounded are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and feelings due to sensory contact that is mentally compounded [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that the earth element is other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the earth element are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that the water element, the fire element, the wind element, the space element, and the consciousness element are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the consciousness element [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that ignorance is other than not having come into being.
That is to say, the two phenomena designated as not having come into being and ignorance are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and aging and death [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that the perfection of generosity is other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the perfection of generosity are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the Perfection of Wisdom are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the Perfection of Wisdom [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that the emptiness of internal phenomena is other than not having come into being.
That is to say, the two phenomena which are designated as not having come into being and the emptiness of internal phenomena are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the emptiness of the essential nature of non-entities [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that the applications of mindfulness are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the applications of mindfulness are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)
They do not observe that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the noble eightfold path [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and the distinct qualities of the buddhas [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“They do not observe that [the goals of realization], up to and including all-aspect omniscience, are other than not having come into being.
That is to say, the two phenomena designated as not having come into being and all-aspect omniscience [and so forth] are not two things and are not to be divided into two.  (non-dual: not two/many, one, both, or neither)

“That, Venerable Śāradvatīputra, is the formulation explaining how one cannot apprehend as other than not having come into being such bodhisattvas who are engaged in enlightenment.

Question 11: Why is it that when such teachings are given, if bodhisattva great beings are not frightened and not terrified, then these bodhisattva great beings are practicing the Perfection of Wisdom?

“Venerable Śāradvatīputra, you also asked
why it is that when such teachings are given, if bodhisattva great beings are 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 as without activity.
They observe all phenomena to resemble a dream,
they observe all phenomena to resemble a magical display,
and they observe all phenomena to resemble a mirage, an echo, an optical aberration, and a phantom emanation.
That, Venerable Śāradvatīputra, is the formulation explaining how
when bodhisattva great beings practice the Perfection of Wisdom,
they will not be frightened and they will not be terrified upon hearing such teachings.”

Practicing / investigating without practicing / investigating

(Without apprehending, grasping, dwelling on anything, without attachment, reifications, effort or absolute, without accepting or rejecting anything in absolute terms. They are without fixation and do not designate them as such.)

Then the venerable Subhūti asked 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, do not grasp, and do not dwell on physical forms as ‘physical forms.’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on feelings, perceptions, formative predispositions, or consciousness as ‘consciousness [and so forth].’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on the eyes as the ‘eyes.’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on the ears, nose, tongue, body, or mental faculty as the ‘mental faculty [and so forth].’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on sights as ‘sights.’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on sounds, odors, tastes, tangibles, or mental phenomena as ‘mental phenomena [and so forth].’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on visual consciousness as ‘visual consciousness.’
They are without fixation and do not designate it as such.
At that time, they do not apprehend, do not grasp, and do not dwell on auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness as ‘mental consciousness [and so forth].’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on visually compounded sensory contact as ‘visually compounded sensory contact.’
They are without fixation and do not designate it as such.
At that time, they do not apprehend, do not grasp, and do not dwell on aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact as ‘mentally compounded sensory contact [and so forth].’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on feelings due to sensory contact that is visually compounded as ‘feelings due to sensory contact that is visually compounded.’
They are without fixation and do not designate them as such.
At that time, they do not apprehend, do not grasp, and do not dwell on feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded as ‘feelings due to sensory contact that is mentally compounded [and so forth].’
They are without fixation and do not designate them as such.