Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the real nature of physical forms become a bodhisattva, how could anything other than the real nature of physical forms become a bodhisattva, how could a bodhisattva be in the real nature of physical forms, how could the real nature of physical forms be in a bodhisattva, and how could the real nature of the absence of physical forms become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the real nature of feelings become a bodhisattva, how could anything other than the real nature of feelings become a bodhisattva, how could a bodhisattva be in the real nature of feelings, how could the real nature of feelings be in a bodhisattva, and how could the real nature of the absence of feelings become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of perceptions become a bodhisattva, how could anything other than the real nature of perceptions become a bodhisattva, how could a bodhisattva be in the real nature of perceptions, how could the real nature of perceptions be in a bodhisattva, and how could the absence of the real nature of perceptions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of formative predispositions become a bodhisattva, how could anything other than the real nature of formative predispositions become a bodhisattva, how could a bodhisattva be in the real nature of formative predispositions, how could the real nature of formative predispositions be in a bodhisattva, and how could the absence of the real nature of formative predispositions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of consciousness become a bodhisattva, how could anything other than the real nature of consciousness become a bodhisattva, how could a bodhisattva be in the real nature of consciousness, how could the real nature of consciousness be in a bodhisattva, and how could the absence of the real nature of consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the eyes become a bodhisattva, how could anything other than the real nature of the eyes become a bodhisattva, how could a bodhisattva be in the real nature of the eyes, how could the real nature of the eyes be in a bodhisattva, and how could the absence of the real nature of the eyes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the ears become a bodhisattva, how could anything other than the real nature of the ears become a bodhisattva, how could a bodhisattva be in the real nature of the ears, how could the real nature of the ears be in a bodhisattva, and how could the absence of the real nature of the ears become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the nose become a bodhisattva, how could anything other than the real nature of the nose become a bodhisattva, how could a bodhisattva be in the real nature of the nose, how could the real nature of the nose be in a bodhisattva, and how could the absence of the real nature of the nose become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the tongue become a bodhisattva, how could anything other than the real nature of the tongue become a bodhisattva, how could a bodhisattva be in the real nature of the tongue, how could the real nature of the tongue be in a bodhisattva, and how could the absence of the real nature of the tongue become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the body become a bodhisattva, how could anything other than the real nature of the body become a bodhisattva, how could a bodhisattva be in the real nature of the body, how could the real nature of the body be in a bodhisattva, and how could the absence of the real nature of the body become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the mental faculty become a bodhisattva, how could anything other than the real nature of the mental faculty become a bodhisattva, how could a bodhisattva be in the real nature of the mental faculty, how could the real nature of the mental faculty be in a bodhisattva, and how could the absence of the real nature of the mental faculty become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sights become a bodhisattva, how could anything other than the real nature of sights become a bodhisattva, how could a bodhisattva be in the real nature of sights, how could the real nature of sights be in a bodhisattva, and how could the absence of the real nature of sights become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sounds become a bodhisattva, how could anything other than the real nature of sounds become a bodhisattva, how could a bodhisattva be in the real nature of sounds, how could the real nature of sounds be in a bodhisattva, and how could the absence of the real nature of sounds become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of odors become a bodhisattva, how could anything other than the real nature of odors become a bodhisattva, how could a bodhisattva be in the real nature of odors, how could the real nature of odors be in a bodhisattva, and how could the absence of the real nature of odors become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of tastes become a bodhisattva, how could anything other than the real nature of tastes become a bodhisattva, how could a bodhisattva be in the real nature of tastes, how could the real nature of tastes be in a bodhisattva, and how could the absence of the real nature of tastes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of tangibles become a bodhisattva, how could anything other than the real nature of tangibles become a bodhisattva, how could a bodhisattva be in the real nature of tangibles, how could the real nature of tangibles be in a bodhisattva, and how could the absence of the real nature of tangibles become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of mental phenomena become a bodhisattva, how could the real nature of anything other than mental phenomena become a bodhisattva, how could a bodhisattva be in the real nature of mental phenomena, how could the real nature of mental phenomena be in a bodhisattva, and how could the absence of the real nature of mental phenomena become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the eyes become a bodhisattva, how could anything other than the real nature of the sensory element of the eyes become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the eyes, how could the real nature of the sensory element of the eyes be in a bodhisattva, and how could the absence of the real nature of the sensory element of the eyes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of sights become a bodhisattva, how could anything other than the real nature of the sensory element of sights become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of sights, how could the real nature of the sensory element of sights be in a bodhisattva, and how could the absence of the real nature of the sensory element of sights become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of visual consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of visual consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of visual consciousness, how could the real nature of the sensory element of visual consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of visual consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the ears become a bodhisattva, how could anything other than the real nature of the sensory element of the ears become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the ears, how could the real nature of the sensory element of the ears be in a bodhisattva, and how could the absence of the real nature of the sensory element of the ears become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of sounds become a bodhisattva, how could anything other than the real nature of the sensory element of sounds become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of sounds, how could the real nature of the sensory element of sounds be in a bodhisattva, and how could the absence of the real nature of the sensory element of sounds become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of auditory consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of auditory consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of auditory consciousness, how could the real nature of the sensory element of auditory consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of auditory consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the nose become a bodhisattva, how could anything other than the real nature of the sensory element of the nose become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the nose, how could the real nature of the sensory element of the nose be in a bodhisattva, and how could the absence of the real nature of the sensory element of the nose become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of odors become a bodhisattva, how could anything other than the real nature of the sensory element of odors become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of odors, how could the real nature of the sensory element of odors be in a bodhisattva, and how could the absence of the real nature of the sensory element of odors become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of olfactory consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of olfactory consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of olfactory consciousness, how could the real nature of the sensory element of olfactory consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of olfactory consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the tongue become a bodhisattva, how could anything other than the real nature of the sensory element of the tongue become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the tongue, how could the real nature of the sensory element of the tongue be in a bodhisattva, and how could the absence of the real nature of the sensory element of the tongue become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of tastes become a bodhisattva, how could anything other than the real nature of the sensory element of tastes become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of tastes, how could the real nature of the sensory element of tastes be in a bodhisattva, and how could the absence of the real nature of the sensory element of tastes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of gustatory consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of gustatory consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of gustatory consciousness, how could the real nature of the sensory element of gustatory consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of gustatory consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the body become a bodhisattva, how could anything other than the real nature of the sensory element of the body become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the body, how could the real nature of the sensory element of the body be in a bodhisattva, and how could the absence of the real nature of the sensory element of the body become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of tangibles become a bodhisattva, how could anything other than the real nature of the sensory element of tangibles become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of tangibles, how could the real nature of the sensory element of tangibles be in a bodhisattva, and how could the absence of the real nature of the sensory element of tangibles become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of tactile consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of tactile consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of tactile consciousness, how could the real nature of the sensory element of tactile consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of tactile consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the mental faculty become a bodhisattva, how could anything other than the real nature of the sensory element of the mental faculty become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the mental faculty, how could the real nature of the sensory element of the mental faculty be in a bodhisattva, and how could the absence of the real nature of the sensory element of the mental faculty become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of mental phenomena become a bodhisattva, how could anything other than the real nature of the sensory element of mental phenomena become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of mental phenomena, how could the real nature of the sensory element of mental phenomena be in a bodhisattva, and how could the absence of the real nature of the sensory element of mental phenomena become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of mental consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of mental consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of mental consciousness, how could the real nature of the sensory element of mental consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of mental consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the earth element become a bodhisattva, how could anything other than the real nature of the earth element become a bodhisattva, how could a bodhisattva be in the real nature of the earth element, how could the real nature of the earth element be in a bodhisattva, and how could the absence of the real nature of the earth element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the water element become a bodhisattva, how could anything other than the real nature of the water element become a bodhisattva, how could a bodhisattva be in the real nature of the water element, how could the real nature of the water element be in a bodhisattva, and how could the absence of the real nature of the water element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the fire element become a bodhisattva, how could anything other than the real nature of the fire element become a bodhisattva, how could a bodhisattva be in the real nature of the fire element, how could the real nature of the fire element be in a bodhisattva, and how could the absence of the real nature of the fire element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the wind element become a bodhisattva, how could anything other than the real nature of the wind element become a bodhisattva, how could a bodhisattva be in the real nature of the wind element, how could the real nature of the wind element be in a bodhisattva, and how could the absence of the real nature of the wind element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the space element become a bodhisattva, how could anything other than the real nature of the space element become a bodhisattva, how could a bodhisattva be in the real nature of the space element, how could the real nature of the space element be in a bodhisattva, and how could the absence of the real nature of the space element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the consciousness element become a bodhisattva, how could anything other than the real nature of the consciousness element become a bodhisattva, how could a bodhisattva be in the real nature of the consciousness element, how could the real nature of the consciousness element be in a bodhisattva, and how could the absence of the real nature of the consciousness element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of ignorance become a bodhisattva, how could anything other than the real nature of ignorance become a bodhisattva, how could a bodhisattva be in the real nature of ignorance, how could the real nature of ignorance be in a bodhisattva, and how could the absence of the real nature of ignorance become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of formative predispositions become a bodhisattva, how could anything other than the real nature of formative predispositions become a bodhisattva, how could a bodhisattva be in the real nature of formative predispositions, how could the real nature of formative predispositions be in a bodhisattva, and how could the absence of the real nature of formative predispositions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of consciousness become a bodhisattva, how could anything other than the real nature of consciousness become a bodhisattva, how could a bodhisattva be in the real nature of consciousness, how could the real nature of consciousness be in a bodhisattva, and how could the absence of the real nature of consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of name and form become a bodhisattva, how could anything other than the real nature of name and form become a bodhisattva, how could a bodhisattva be in the real nature of name and form, how could the real nature of name and form be in a bodhisattva, and how could the absence of the real nature of name and form become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the six sense fields become a bodhisattva, how could anything other than the real nature of the six sense fields become a bodhisattva, how could a bodhisattva be in the real nature of the six sense fields, how could the real nature of the six sense fields be in a bodhisattva, and how could the absence of the real nature of the six sense fields become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sensory contact become a bodhisattva, how could the real nature of anything other than sensory contact become a bodhisattva, how could a bodhisattva be in the real nature of sensory contact, how could the real nature of sensory contact be in a bodhisattva, and how could the absence of the real nature of sensory contact become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sensation become a bodhisattva, how could anything other than the real nature of sensation become a bodhisattva, how could a bodhisattva be in the real nature of sensation, how could the real nature of sensation be in a bodhisattva, and how could the absence of the real nature of sensation become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of craving become a bodhisattva, how could anything other than the real nature of craving become a bodhisattva, how could a bodhisattva be in the real nature of craving, how could the real nature of craving be in a bodhisattva, and how could the absence of the real nature of craving become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of grasping become a bodhisattva, how could anything other than the real nature of grasping become a bodhisattva, how could a bodhisattva be in the real nature of grasping, how could the real nature of grasping be in a bodhisattva, and how could the absence of the real nature of grasping become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the rebirth process become a bodhisattva, how could anything other than the real nature of the rebirth process become a bodhisattva, how could a bodhisattva be in the real nature of the rebirth process, how could the real nature of the rebirth process be in a bodhisattva, and how could the absence of the real nature of the rebirth process become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of birth become a bodhisattva, how could anything other than the real nature of birth become a bodhisattva, how could a bodhisattva be in the real nature of birth, how could the real nature of birth be in a bodhisattva, and how could the absence of the real nature of birth become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of aging and death become a bodhisattva, how could anything other than the real nature of aging and death become a bodhisattva, how could a bodhisattva be in the real nature of aging and death, how could the real nature of aging and death be in a bodhisattva, and how could the absence of the real nature of aging and death become a bodhisattva? That would be impossible.”
“Excellent, excellent, Subhūti!” said the Blessed One. “Bodhisattva great beings, Subhūti, as beings that cannot be apprehended, should train accordingly in a perfection of wisdom that cannot be apprehended.
“Subhūti, where you said, ‘What is it that has the designation bodhisattva?’ do you think, Subhūti, this ‘bodhisattva’ is the designation of physical form?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as permanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as impermanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as permanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as impermanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as permanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as impermanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as permanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as impermanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as permanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as impermanent?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as happiness?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as suffering?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as happiness?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as suffering?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as happiness?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as suffering?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as happiness?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as suffering?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as happiness?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as suffering?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as self?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as nonself?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as self?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as nonself?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as self?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as nonself?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as self?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as nonself?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as self?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as nonself?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as at peace?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as not at peace?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as at peace?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as not at peace?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as at peace?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as not at peace?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as at peace?”
“No, Blessed Lord,” he replied.
The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as not at peace?”
“No, Blessed Lord,” he replied.