大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
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02
Furthermore, Subhuti! What do you think: what is a great bodhisattva?
Is the concept of form a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness a great bodhisattva?
– No, Blessed One!
Is the concept of form as permanent a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as permanent a great bodhisattva?
– No, Blessed One!
Is the concept of form as impermanent a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as impermanent a great bodhisattva?
– No, Blessed One!
Is the concept of form as pleasant a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as pleasant a great bodhisattva?
– No, Blessed One!
Is the concept of form as suffering a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as suffering a great bodhisattva?
– No, Blessed One!
Is the concept of form as self a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as self a great bodhisattva?
– No, Blessed One!
Is the concept of form as non-self a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as non-self a great bodhisattva?
– No, Blessed One!
Is the concept of form as pure a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as pure a great bodhisattva?
– No, Blessed One!
Is the concept of form as impure a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as impure a great bodhisattva?
– No, Blessed One!
Is the concept of form as empty a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as empty a great bodhisattva?
– No, Blessed One!
Is the concept of form as non-empty a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as non-empty a great bodhisattva?
– No, Blessed One!
Is the concept of form as possessing characteristics a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as possessing characteristics a great bodhisattva?
– No, Blessed One!
Is the concept of form as signless a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as signless a great bodhisattva?
– No, Blessed One!
Is the concept of form as involving aspiration a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as involving aspiration a great bodhisattva?
– No, Blessed One!
Is the concept of form as wishless a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as wishless a great bodhisattva?
– No, Blessed One!
Is the concept of form as quiescent a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as quiescent a great bodhisattva?
– No, Blessed One!
Is the concept of form as not quiescent a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as not quiescent a great bodhisattva?
– No, Blessed One!
Is the concept of form as being in seclusion a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as being in seclusion a great bodhisattva?
– No, Blessed One!
Is the concept of form as not being in seclusion a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as not being in seclusion a great bodhisattva?
– No, Blessed One!
Is the concept of form as defiled a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as defiled a great bodhisattva?
– No, Blessed One!
Is the concept of form as purified a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as purified a great bodhisattva?
– No, Blessed One!
Is the concept of form as arising a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as arising a great bodhisattva?
– No, Blessed One!
Is the concept of form as ceasing a great bodhisattva?
– No, Blessed One!
Is the concept of feeling, perception, formations, and consciousness as ceasing a great bodhisattva?
– No, Blessed One!
Furthermore, Subhuti! What do you think: what is a great bodhisattva?
Is the concept of the eye ayatana a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as permanent a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as permanent a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as impermanent a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as impermanent a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as pleasant a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as pleasant a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as suffering a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as suffering a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as self a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as self a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as non-self a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as non-self a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as pure a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as pure a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as impure a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as impure a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as empty a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as empty a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as non-empty a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as non-empty a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as possessing characteristics a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as possessing characteristics a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as signless a great bodhisattva?
– No, Blessed One!
Is the concept of the ear, nose, tongue, body, and mind ayatanas as signless a great bodhisattva?
– No, Blessed One!
Is the concept of the eye ayatana as involving aspiration a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are associated with aspiration a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana is wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana is peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana is not peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are not peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana is secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana is not secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are not secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana is defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana is purified a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas are purified a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana arises a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas arise a great bodhisattva?
– No, Blessed One!
Is the concept that the eye ayatana ceases a great bodhisattva?
– No, Blessed One!
Is the concept that the ear, nose, tongue, body, and mind ayatanas cease a great bodhisattva?
– No, Blessed One!
Furthermore, Subhuti, what do you think: What is a great bodhisattva?
Is the concept of the form ayatana a great bodhisattva?
– No, Blessed One!
Is the concept of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is self a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are self a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is non-self a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are non-self a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is pure a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are pure a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is impure a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are impure a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is empty a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are empty a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana possesses characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas possess characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is signless a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are signless a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is associated with aspiration a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are associated with aspiration a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is not peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are not peaceful a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is not secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are not secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana is purified a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas are purified a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana arises a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas arise a great bodhisattva?
– No, Blessed One!
Is the concept that the form ayatana ceases a great bodhisattva?
– No, Blessed One!
Is the concept that the sound, odor, taste, tangible-object, and dharma ayatanas cease a great bodhisattva?
– No, Blessed One!
Furthermore, Subhuti, what do you think: What is a great bodhisattva?
Is the concept of the eye dhatu a great bodhisattva?
– No, Blessed One!
Is the concept of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu, through to the feelings that arise conditioned by eye-contact, are permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is self a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are self a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is non-self a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are non-self a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is pure a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are pure a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is impure a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are impure a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is empty a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are empty a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu possesses characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition possess characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is signless a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are signless a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu involves aspiration a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition involve aspiration a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is not quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are not quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is not secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are not secluded a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu is purified a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition are purified a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu arises a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition arise a great bodhisattva?
– No, Blessed One!
Is the concept that the eye dhatu ceases a great bodhisattva?
– No, Blessed One!
Is the concept that the form dhatu through to the feelings arising with eye-contact as condition cease a great bodhisattva?
– No, Blessed One!
Furthermore, Subhuti, what do you think: what is a great bodhisattva?
Is the concept of the ear dhatu a great bodhisattva?
– No, Blessed One!
Is the concept of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is self a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are self a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is non-self a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are non-self a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is pure a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are pure a great bodhisattva?
– No, Blessed One!
Is the concept that the ear dhatu is impure a great bodhisattva?
– No, Blessed One!
Is the concept that the sound dhatu through to the feelings arising with ear-contact as condition are impure a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is empty a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is empty a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element possesses characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, possesses characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is without characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is without characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is associated with wishes a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is associated with wishes a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is not quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is not quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is detached a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is detached a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is not detached a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is not detached a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is defiled a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element is pure a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, is pure a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element arises a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, arises a great bodhisattva?
– No, Blessed One!
Is the concept that the ear element ceases a great bodhisattva?
– No, Blessed One!
Is the concept that the sound element, up to and including the feelings arising in dependence upon ear-contact, ceases a great bodhisattva?
– No, Blessed One!
Furthermore, Subhuti, what do you think: What is a great bodhisattva?
Is the concept of the nose element a great bodhisattva?
– No, Blessed One!
Is the concept of the odor element, the nose-consciousness element, nose-contact, and the feelings arising in dependence upon nose-contact a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is permanent a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is impermanent a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is pleasant a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is suffering a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is a self a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is a self a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is selfless a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is selfless a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is pure a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is pure a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is impure a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is impure a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is empty a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is empty a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is not empty a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element possesses characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, possesses characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is without characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is without characteristics a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is associated with wishes a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is associated with wishes a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the odor element, up to and including the feelings arising in dependence upon nose-contact, is wishless a great bodhisattva?
– No, Blessed One!
Is the concept that the nose element is quiescent a great bodhisattva?
– No, Blessed One!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition are tranquil a great bodhisattva?
– Blessed One! No!
Is the concept that the nose dhatu is not tranquil a great bodhisattva?
– Blessed One! No!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition are not tranquil a great bodhisattva?
– Blessed One! No!
Is the concept that the nose dhatu is separated a great bodhisattva?
– Blessed One! No!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition are separated a great bodhisattva?
– Blessed One! No!
Is the concept that the nose dhatu is not separated a great bodhisattva?
– Blessed One! No!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition are not separated a great bodhisattva?
– Blessed One! No!
Is the concept that the nose dhatu is defiled a great bodhisattva?
– Blessed One! No!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition are defiled a great bodhisattva?
– Blessed One! No!
Is the concept that the nose dhatu is pure a great bodhisattva?
– Blessed One! No!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition are pure a great bodhisattva?
– Blessed One! No!
Is the concept that the nose dhatu arises a great bodhisattva?
– Blessed One! No!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition arise a great bodhisattva?
– Blessed One! No!
Is the concept that the nose dhatu ceases a great bodhisattva?
– Blessed One! No!
Is the concept that the odor dhatu through to the feelings arising with nose-contact as condition cease a great bodhisattva?
– Blessed One! No!
Furthermore, Subhuti, what do you think constitutes a great bodhisattva?
Is the concept of the tongue dhatu a great bodhisattva?
– Blessed One! No!
Are the concepts of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is permanent a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are permanent a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is impermanent a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are impermanent a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is pleasant a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are pleasant a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is suffering a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are suffering a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is self a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are self a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is non-self a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are non-self a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is pure a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are pure a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is impure a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are impure a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is empty a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are empty a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is not empty a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are not empty a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu possesses signs a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition possess signs a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is signless a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are signless a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu possesses wishes a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition possess wishes a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is wishless a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are wishless a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is tranquil a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are tranquil a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is not tranquil a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are not tranquil a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is separated a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are separated a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is not separated a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are not separated a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is defiled a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are defiled a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu is pure a great bodhisattva?
– Blessed One! No!
Is the concept that the taste dhatu through to the feelings arising with tongue-contact as condition are pure a great bodhisattva?
– Blessed One! No!
Is the concept that the tongue dhatu arises a great bodhisattva?
– Blessed One! No!
Is the concept that the taste element, up to and including the feelings that arise with tongue-contact as condition, is arising a bodhisattva-mahasattva?
“No, Blessed One!”
Is the concept that the tongue element is cessation a bodhisattva-mahasattva?
“No, Blessed One!”
Is the concept that the taste element, up to and including the feelings that arise with tongue-contact as condition, is cessation a bodhisattva-mahasattva?
“No, Blessed One!”
“Furthermore, Subhuti, what do you think? What is a bodhisattva-mahasattva?
“Is the concept of the body element a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise with body-contact as condition a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is permanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is permanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is impermanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is impermanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is pleasant a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is pleasant a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is suffering a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is suffering a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is self a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is self a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is non-self a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is non-self a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is pure a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is pure a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is impure a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is impure a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is empty a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is empty a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is not empty a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is not empty a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element has characteristics a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, has characteristics a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is signless a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is signless a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element involves aspiration a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, involves aspiration a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is wishless a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is wishless a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is quiescent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is quiescent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is not quiescent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is not quiescent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is detached a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is detached a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is not detached a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is not detached a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is defiled a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is defiled a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is purified a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is purified a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is arising a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is arising a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the body element is cessation a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the tangible-object element, up to and including the feelings that arise with body-contact as condition, is cessation a bodhisattva-mahasattva?”
“No, Blessed One!”
“Furthermore, Subhuti, what do you think? What is a bodhisattva-mahasattva?
“Is the concept of the mind element a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept of the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mind element is permanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mental-object element, up to and including the feelings that arise with mind-contact as condition, is permanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mind element is impermanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mental-object element, up to and including the feelings that arise with mind-contact as condition, is impermanent a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mind element is pleasant a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mental-object element, up to and including the feelings that arise with mind-contact as condition, is pleasant a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mind element is suffering a bodhisattva-mahasattva?”
“No, Blessed One!”
“Is the concept that the mental-object element, up to and including the feelings that arise with mind-contact as condition, is suffering a bodhisattva-mahasattva?”
“No, Blessed One!”
Is one who conceives the mind dhatu to be a self a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be a self a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be without self a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be without self a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be pure a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be pure a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be impure a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be impure a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be empty a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be empty a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be nonempty a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be nonempty a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to possess marks a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to possess marks a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be signless a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be signless a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to involve aspiration a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to involve aspiration a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be wishless a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be wishless a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be quiescent a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be quiescent a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be unquieted a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be unquieted a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be detached a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be detached a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be not detached a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be not detached a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be defiled a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be defiled a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to be purified a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to be purified a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to arise a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to arise a great bodhisattva?
– No, Blessed One!
Is one who conceives the mind dhatu to cease a great bodhisattva?
– No, Blessed One!
Is one who conceives the Dharma dhatu, up to the feelings that arise conditioned by mind-contact, to cease a great bodhisattva?
– No, Blessed One!
Fascicle 407
THE END
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