“In order to cultivate the emptiness of internal phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of external phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of external and internal phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of emptiness, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of great extent, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of ultimate reality, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of conditioned phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of unconditioned phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of the unlimited, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of that which has neither beginning nor end, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of nonexclusion, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of inherent nature, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of all phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of intrinsic defining characteristics, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of that which cannot be apprehended, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of nonentities, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of essential nature, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of an essential nature of nonentities, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.
“In order to cultivate the truths of the noble ones, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the meditative concentrations, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the immeasurable attitudes, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the formless absorptions, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the eight liberations, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the nine serial steps of meditative absorption, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.
“In order to cultivate the emptiness gateway to liberation, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the signlessness gateway to liberation, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the wishlessness gateway to liberation, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.
“In order to cultivate the extrasensory powers, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the meditative stabilities, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the dhāraṇī gateways, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.
“In order to cultivate the ten powers of the tathāgatas, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the four fearlessnesses, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the four kinds of exact knowledge, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the eighteen distinct qualities of the buddhas, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.
“Those bodhisattva great beings, when they practice the perfection of wisdom, absolutely understand the characteristics of a phenomenon that define it as a phenomenon, and those characteristics of a phenomenon that define it as a phenomenon are that it neither becomes defiled nor does it become purified.
“So, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should comprehend that it is just a designation that is a name or conventional term for something. Having thus comprehended that it is just a designation that is a name or conventional term for something, they will not be attached to physical forms, will not be attached to feelings, will not be attached to perceptions, will not be attached to formative predispositions, and will not be attached to consciousness.
“They will not be attached to the eyes. They will not be attached to sights. They will not be attached to visual consciousness. They will not be attached to visually compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the eyes, sights, and visual consciousness. They will not be attached to the ears. They will not be attached to sounds. They will not be attached to auditory consciousness. They will not be attached to aurally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the ears, sounds, and auditory consciousness. They will not be attached to the nose. They will not be attached to odors. They will not be attached to olfactory consciousness. They will not be attached to nasally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the nose, odors, and olfactory consciousness. They will not be attached to the tongue. They will not be attached to tastes. They will not be attached to gustatory consciousness. They will not be attached to lingually compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the tongue, tastes, and gustatory consciousness. They will not be attached to the body. They will not be attached to tangibles. They will not be attached to tactile consciousness. They will not be attached to corporeally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the body, tangibles, and tactile consciousness. They will not be attached to the mental faculty. They will not be attached to mental phenomena. They will not be attached to mental consciousness. They will not be attached to mentally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the mental faculty, mental phenomena, and mental consciousness.
“They will not be attached to the perfection of generosity, will not be attached to the perfection of ethical discipline, will not be attached to the perfection of tolerance, will not be attached to the perfection of perseverance, will not be attached to the perfection of meditative concentration, and will not be attached to the perfection of wisdom. They will not even be attached to their names or their defining characteristics.
“They will not even be attached to the body of a bodhisattva.
“They will not be attached to the eyes of flesh, will not be attached to the eye of divine clairvoyance, will not be attached to the eye of wisdom, will not be attached to the eye of the Dharma, and will not be attached to the eye of the buddhas.
“They will not be attached to the perfection of the extrasensory powers.
“They will not be attached to the emptiness of internal phenomena. They will not be attached to the emptiness of external phenomena. They will not be attached to the emptiness of external and internal phenomena. They will not be attached to the emptiness of emptiness. They will not be attached to the emptiness of great extent. They will not be attached to the emptiness of ultimate reality. They will not be attached to the emptiness of conditioned phenomena. They will not be attached to the emptiness of unconditioned phenomena. They will not be attached to the emptiness of the unlimited. They will not be attached to the emptiness of that which has neither beginning nor end. They will not be attached to the emptiness of nonexclusion. They will not be attached to the emptiness of inherent nature. They will not be attached to the emptiness of all phenomena. They will not be attached to the emptiness of intrinsic defining characteristics. They will not be attached to the emptiness of that which cannot be apprehended. They will not be attached to the emptiness of nonentities. They will not be attached to the emptiness of essential nature. They will not be attached to the emptiness of an essential nature of nonentities.
“They will not be attached to the applications of mindfulness. They will not be attached to the correct exertions. They will not be attached to the supports for miraculous ability. They will not be attached to the faculties. They will not be attached to the powers. They will not be attached to the branches of enlightenment. They will not be attached to the noble eightfold path.
“They will not be attached to the truths of the noble ones. They will not be attached to the meditative concentrations. They will not be attached to the immeasurable attitudes. They will not be attached to the formless absorptions. They will not be attached to the eight liberations. They will not be attached to the nine serial steps of meditative absorption. They will not be attached to emptiness. They will not be attached to signlessness. They will not be attached to wishlessness. They will not be attached to the extrasensory powers. They will not be attached to the meditative stabilities. They will not be attached to the dhāraṇī gateways. They will not be attached to the ten powers of the tathāgatas. They will not be attached to the four fearlessnesses. They will not be attached to the four kinds of exact knowledge. They will not be attached to great loving kindness. They will not be attached to great compassion. They will not be attached to the eighteen distinct qualities of the buddhas.
“They will not be attached to the real nature. They will not be attached to the very limit of reality. They will not be attached to the realm of phenomena. They will not be attached to the maturation of beings. They will not be attached to the refinement of the buddhafields. They will not be attached to skillful means.
“If you ask why, it is because something that might be attached, something on account of which it becomes attached, and something to which it might be attached—all such phenomena do not exist.277
“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner will flourish through the perfection of generosity. They will flourish through the perfection of ethical discipline. They will flourish through the perfection of tolerance. They will flourish through the perfection of perseverance. They will flourish through the perfection of meditative concentration. And they will flourish through the perfection of wisdom.
“They enter into a bodhisattva’s maturity,278 and ascend to the level at which progress has become irreversible. They will perfect the extrasensory powers, and having indeed perfected the extrasensory powers, they will work to bring beings to maturity, and to serve, respect, honor, and worship the blessed lord buddhas. They move from buddhafield to buddhafield in order to refine a buddhafield and behold the blessed lord buddhas. And, having seen those blessed lord buddhas, they will also manifest the roots of virtue through which they seek to serve, respect, honor, and worship those blessed lord buddhas. Also, through those roots of virtue they will be born in proximity to those blessed lord buddhas. They will hear the Dharma from those blessed lord buddhas, and the continuum of the doctrine they have heard will never be interrupted until they have fully awakened in unsurpassed, perfect, complete enlightenment. They will obtain the dhāraṇī gateways and they will also obtain the gateways of the meditative stabilities.
“Subhūti, bodhisattva great beings practicing the perfection of wisdom should thus comprehend those designations that are the names and conventional terms for things.
“You have asked, Subhūti, ‘Blessed Lord, you have spoken of “bodhisattvas, bodhisattvas…” ’279 Do you think, Subhūti, that a bodhisattva is physical forms?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than physical forms?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in280 physical forms?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that physical forms are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of physical forms?”281
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is feelings?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than feelings?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in feelings?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of feelings?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is perceptions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than perceptions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in perceptions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that perceptions are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of perceptions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is formative predispositions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than formative predispositions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in formative predispositions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that formative predispositions are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of formative predispositions?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that consciousness is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the eyes are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the ears are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the nose is a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that anything other than the nose is a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the nose?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the nose is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the nose?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the tongue?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the tongue?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the tongue?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the tongue is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the tongue?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the body?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the body?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the body?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the body is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the body?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the mental faculty?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the mental faculty?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the mental faculty?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the mental faculty is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the mental faculty?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is sights?
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than sights?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in sights?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sights are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of sights?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sounds are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that odors are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tastes are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is tangibles?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than tangibles?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in tangibles?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tangibles are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of tangibles?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is mental phenomena?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than mental phenomena?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in mental phenomena?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that mental phenomena are in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of mental phenomena?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of the eyes is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the eyes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of sights?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of sights?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of sights?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of sights is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of sights?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of visual consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of visual consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of visual consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of visual consciousness is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of visual consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of the ears is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the ears?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of sounds is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of sounds?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of auditory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of auditory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of auditory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of auditory consciousness is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of auditory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the nose?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the nose?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the nose?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of the nose is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the nose?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of odors is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of odors?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of olfactory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of olfactory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of olfactory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of olfactory consciousness is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of olfactory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the tongue?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the tongue?
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the tongue?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of the tongue is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the tongue?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of tastes is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of tastes?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of gustatory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of gustatory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of gustatory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the sensory element of gustatory consciousness is in a bodhisattva?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of gustatory consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the body?”
“No, Blessed Lord,” he replied.