Moreover, Subhúti, this condition of being of which I speak is one and uniform. There is no such thing as high or low in it. This condition which is named the unsurpassed, just, and enlightened (heart), consists in nothing more than the exclusion of all individual distinctions. A man who practises all the rules of virtuous conduct will forthwith attain this condition. But, Subhúti, when we speak of rules of virtuous conduct, Tathágata declares that these rules are after all no real and lasting rules; the term is but a mere name.
Cap. XXIV.—On the incomparable character of the happiness consequent on this wisdom.
Subhúti, if all the royal Sumerus in the great chiliocosm were gathered together, and a man were to distribute in charity an amount of the seven precious substances equal to this accumulated mass, and if another man were to accept and adopt this Prajná-páramitá Sútra, up to the point of the four canons, and read and recite it, on account of that man, I declare that his happiness and consequent merit would be incomparably greater than that of the other, so much so, that no number could express the excess of one over the other.
Cap. XXV.—The non-reality of transformational differences.
Subhúti, what think you? say not any of you that Tathágata thinks thus within himself, “I must deliver all these sentient creatures?” Subhúti, think not thus; and why? because in truth there are no such sentient beings for Tathágata to deliver; if there were, then Tathágata would immediately be subject to one of the individual distinctions.[13] Subhúti, Tathágata in speaking of the first distinction of personality,[14] declares that the term “I” is the same as that which is not “I,” all other sects indeed believe in the reality of such personality. But, Subhúti, this expression “all other sects” Tathágata declares likewise to be a mere name, it is the same as that which is the opposite of this term (i.e. the name is nothing).[15]
Cap. XXVI.—The mystical body without any distinct characteristic.
Subhúti, what think you? is it possible to contemplate Tathágata through the thirty-two “distinctive signs,”[16] which adorn his person? Subhúti said: Yes! Yes! Tathágata is manifested through the thirty two distinctive signs. Buddha said: Subhúti, if Tathágata is to be seen through the medium of these signs, then every Chakrawarttí is the same as Tathágata.
Subhúti addressed Buddha: World-honoured one! as I understand the doctrine which Buddha declares, Tathágata cannot be seen through the thirty-two distinctive signs. At this time the world-honoured one delivered the following Gáthá, “He who looks for me through any material form, or seeks me through any audible sound, that man has entered on a wrong course, he shall not be able to see Tathágata.”
Cap. XXVII.—But there is a period when it would be incorrect to say that all laws and conditions of being must be disregarded and expunged.
Subhúti, if you should think thus, “Tathágata, by means of his personal distinctions has attained to the unsurpassable condition,” you would be wrong, Subhúti. Tathágata has not arrived at this state by means of any such distinctions. But, Subhúti, do not come to such an opinion as this, viz., “that what is called the unsurpassed, just, and enlightened heart is nothing more than the mere neglect and destruction of all rules and conditions.” Think not so, for why? the exhibition of this perfect and unsurpassed heart is not the consequence of having disregarded and destroyed all rules, in the active discharge of duty.