Buddha said: Right! Right! Subhúti, there is in truth no fixed law [by which] Tathágata attained this condition. Subhúti, if there had been such a law then, Dípankara Buddha would not have said in delivering the prediction concerning me, “You in after ages must attain to the state of Buddha, and your name shall be Sákyamuni,” so that because there is indeed no fixed law for attaining the condition of “the perfect heart,” on that account it was Dípankara Buddha delivered his prediction in such words. What, then, the very word “Tathágata” is the explanation as it were of all systems of law. If a man say, “Tathágata has arrived at the condition of the perfect heart,” [and hence conclude that there is a fixed method by which he has so arrived, this is erroneous] Subhúti, in truth there is no such fixed law. The condition of the unsurpassed heart to which Tathágata has arrived, is thus a medial one, neither wholly real nor wholly false, hence Tathágata declares that all things[11] are but conditions of being existing in Buddha himself. Subhúti, what men call “all things,” is in fact just the contrary (_i.e._ no-things); such things are only mere names. Subhúti, it is as though there were a man with a very great body. Subhúti said: “World-honoured one! Tathágata speaks of a man’s body as great, but this idea of greatness is but a mere name, it is just the opposite of a reality.” Subhúti, so it is with the Bodhisatwa, if he should say “I ought to destroy all recollection of the countless kinds of creatures,” this Bodhisatwa would not be really one, but only a nominal one. What then, Subhúti, there is in reality no fixed condition of being, and when this is the case, then a man is really a Bodhisatwa. Hence Buddha says that all things ought to be without any individual distinction. Subhúti, if a Bodhisatwa should say thus, “I ought to adorn the land of Buddha” (_i.e._ I ought to practise all the Pâramitás and other meritorious observances, in order thoroughly to exhibit in myself the excellences of a Bodhisatwa), this Bodhisatwa ought not to be called one. For Buddha declared that this adornment is after all not any adornment, it is a mere name. Subhúti, if a Bodhisatwa completely gets rid of the idea of individuality, then this Bodhisatwa is one in reality and truth. _Cap. XVIII.—When all things are brought to their one true state of being, then there can only be one method of knowledge._ Subhúti, what think you? does Tathágata possess human power of sight? Yes, certainly, world-honoured one! Tathágata possesses this power. Subhúti, what think you? has Tathágata the power of sight peculiar to Devas? Yes, certainly, world-honoured one! Tathágata possesses this power. Subhúti, what think you? does Tathágata possess the eyes of wisdom? Yes, certainly, world-honoured one! Tathágata possesses this power. Subhúti, what think you? does Tathágata possess the eyes of the law? Yes, certainly, world-honoured one! Tathágata possesses this power.