འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 47

47

if it is applied to all sūtras of interpretable meaning, brings about joy and great delight.

Bhagavān, it is just as, for example, space is of a single taste in all things and does not obstruct any undertaken activity. In the same way, this teaching of the definitive meaning of the Bhagavān, starting from the naturelessness of phenomena up to their being naturally in nirvāṇa, is also of a single taste with respect to all sūtras of interpretable meaning, and does not obstruct any undertaken activity in the Śrāvakayāna, the Pratyekabuddhayāna, or the Mahāyāna.”

When he had spoken thus, the Bhagavān gave his approval to the bodhisattva Paramārthasamudgata: “Well said, Paramārthasamudgata, well said! Paramārthasamudgata, you have understood the intentional explanation of the Tathāgata. Regarding that meaning, the analogies you have made well—namely, of dried ginger, the canvas for painting, adding clarified butter, and space—are just so, Paramārthasamudgata; they are not otherwise. Therefore, hold them to be so!”

Then the bodhisattva Paramārthasamudgata said this further to the Bhagavān: “Bhagavān, when you first set in motion the marvelous and wondrous wheel of the dharma in the Deer Park at the Hermitage of the Ṛṣis in Vārāṇasī for those correctly entered upon the vehicles by explaining the four noble truths, that turning of the wheel of the dharma by the Bhagavān—which no god or human in the world had previously turned in accord with the Dharma—was surpassable, left room [for interpretation], and served as an object of controversy because it was of interpretable meaning.

Then the Bhagavān set in motion the second wheel of the dharma, which was still more marvelous and wondrous, for those correctly entered upon the Mahāyāna by speaking of emptiness, starting from the naturelessness of phenomena, and starting from their being unproduced,