“By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire! Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intelligence, possessing or devoid of natural instinct—from these changeful[1] conditions of being, I command you to seek deliverance,[2] in the transcendental concept of Nirvana.[3] Thus, you shall be delivered from an immeasurable, innumerable, and illimitable world of sentient life; but, in reality, there is no world of sentient life from which to seek deliverance. And why? Because, in the minds[4] of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity, a being, a living being, or a personality.”[5] “Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity,[6] uninfluenced by sensuous phenomena[7] such as sound, odour, taste, touch, or Law.[8] Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.” “Subhuti, what think you? Is it possible to estimate the distance comprising the illimitable universe of space?”[9] Subhuti replied, saying: “Honoured of the Worlds! It is impossible to estimate the distance comprising the illimitable universe of space.” The Lord Buddha thereupon discoursed, saying: “It is equally impossible to estimate the merit[10] of an enlightened disciple, who discharges the exercise of charity, unperturbed by the seductive influences of phenomena. Subhuti, the mind of an enlightened disciple ought thus to be indoctrinated.”[11] [1] “The first of six Paramita—charity, morality, endurance, energy, contemplation, wisdom—cardinal virtues, or means of progressing towards Nirvana. The virtue of religious charity, implying all kinds of self-denying acts, almsgiving, sacrifice, etc.”—_Handbook of Chinese Buddhism_. Eitel. [2] “The kind of craving excitement, which follows on sensation, and causes the delusion of self and the lust of life—creating either delight in the objects that present themselves, or an eager desire to supply a felt want—this eager yearning thirst growing into sensuality, desire of future life, or love of the present world, is the origin of all suffering. Sorrow and suffering will be overcome, extinguished, if this ‘thirst’ be quenched, this lust of life destroyed. ‘He who overcomes this contemptible thirst, sufferings fall off from him like water drops from a lotus leaf.’”—_Buddhism_. T. W. Rhys Davids.