Then the Bhagavān said to Brother Mahākāśyapa and the other great sthaviras, “Excellent! Excellent, Kāśyapa! It is excellent, Kāśyapa, that you have praised the true qualities of the Tathāgata. Kāśyapa, those are qualities of the Tathāgata. There are immeasurably and innumerably more than those. It would not be easy to enumerate them entirely even in countless eons.

“Kāśyapa, the Tathāgata is the Lord of the Dharma. He is the principal King of All the Dharmas. Kāśyapa, whatever Dharma the Tathāgata presents, and the way he presents it, that is how it is. Kāśyapa, the Tathāgata presents all dharmas correctly. He presents them through the wisdom of a tathāgata, so that those dharmas lead to the state of omniscience. The Tathāgata sees the stages of meaning in all the dharmas. He has attained the superior motivation concerning all the dharmas. He has attained the supreme, highest wisdom of skillful methods in bringing certainty in all the dharmas. Kāśyapa, the Tathāgata, the Arhat, the perfectly enlightened Buddha teaches the wisdom of omniscience, he brings the realization of omniscience, and he presents the wisdom of omniscience.

“Kāśyapa, it is like this: There are all the plants, bushes, herbs, and forest trees of many different colors and different kinds, and herbs with various names that grow on the plains, the mountains, and mountain valleys in this world realm of a billion worlds. A great cloud filled with water rises up, and having risen covers all the worlds in the all-containing realm of a billion worlds. Having covered them all, rain falls simultaneously and equally everywhere on all of them.

“Kāśyapa, the young and tender stems, branches, leaves, and petals, and the half-grown stems, branches, leaves, and petals, and the fully grown stems, branches, leaves, and petals among the plants, bushes, herbs, and forest trees in this world realm of a billion worlds all drink the element of water released from the great cloud in accordance with their strength and location. That great water with a single taste that was released from one great cloud appropriately makes the seeds sprout, develop, and grow. Similarly it produces flowers and fruits. Each one of those acquires its own individual name. There are multitudes of herbs and multitudes of seeds all on the same earth that are soaked by the water that has a single taste.

“Kāśyapa, the Tathāgata, the Arhat, the perfectly enlightened Buddha appears in the world in that way. Just as the great cloud rises, the Tathāgata appears and causes the entire world, with its devas, humans, and asuras, to hear his speech.

“Kāśyapa, just as that great cloud covers all the worlds in the all-containing world realm of a billion worlds, the Tathāgata, the Arhat, the perfectly enlightened Buddha emits sound before the world with its devas, humans, and asuras, so that they hear his voice, declaring, ‘Devas and humans! I am the Tathāgata, the Arhat, the perfectly enlightened Buddha! I have crossed over and I bring across! I am liberated and I liberate! I am relieved and I bring relief! I have attained nirvāṇa and bring others to the attainment of nirvāṇa! With perfect wisdom I have correct knowledge of this world and the next world! I am omniscient and all-seeing! Devas and humans, you should come to me in order to hear the Dharma! I am one who makes known the path! I am one who teaches the path! I am one who knows the path! I am one who is skilled in the path!’

“In that way, Kāśyapa, many hundred thousand quintillions of beings come to the Tathāgata in order to hear the Dharma. The Tathāgata knows their higher and lower levels of capacity and diligence and provides them with Dharma teachings. I have taught many different kinds of Dharma discourses to various kinds of individuals so as to delight them, please them, bring them joy, and bring them benefit and happiness. Through those teachings those beings will have happiness in this life and at death will be reborn in happy existences. Wherever they are reborn, even though they enjoy many desires, they will listen to the Dharma, and having heard the Dharma they will become devoid of obscurations and finally they will enter the Dharma of omniscience, in accordance with their strength, location, and power.

“Kāśyapa, it is like when a great cloud covers all the worlds in the all-containing realm of a billion worlds and lets fall rain equally everywhere on the plants, bushes, herbs, and forest trees, and satisfies them with water. The plants, bushes, herbs, and forest trees drink the water in accordance with their strength, location, and power, and each of them grows in accordance with their individual species.

“Kāśyapa, the Tathāgata, the Arhat, the perfectly enlightened Buddha teaches the Dharma in that way. The entire Dharma has one taste—the one taste of liberation, freedom from desire, cessation, and the ultimate wisdom of omniscience.

“Kāśyapa, the beings who listen to, retain, and practice the Dharma that the Tathāgata teaches do not comprehend, know, or understand themselves. Why is that? Kāśyapa, it is the Tathāgata who knows those beings—who they are, how they are, and what kind they are; what they think, how they think, and why they think; what they meditate on, how they meditate, and why they meditate; and what they attain, how they attain it, and why they attain it.

“Kāśyapa, it is the Tathāgata who has direct knowledge of them, direct perception of them, and sees them as they are.

“Kāśyapa, I have realized the one taste of the Dharma: the one taste of liberation, ultimate nirvāṇa, the eternal nirvāṇa, the single level, and the domain of space. However, in order to preserve the faith of beings—the beings who are on this and that level, higher, middling, and lower, like the plants, bushes, herbs, and forest trees—I do not immediately teach them the wisdom of omniscience.

“Kāśyapa, you are astonished because you were not able to penetrate into the Tathāgata’s teaching that contained an implied meaning. Why was that? Kāśyapa, it is because the teachings with implied meaning given by the tathāgatas, arhats, perfectly enlightened buddhas are difficult to understand.”

Then the Bhagavān taught this meaning in detail, at this time giving his teaching in verses:

“I am the Dharma King who has appeared in the world. I am the crusher of existence. Knowing their aspirations I teach the Dharma to beings. {1}

“With unwavering understanding I have maintained The teaching of the great heroes for a long time. They also possess that which is secret, Which they do not teach to beings. {2}

“That wisdom is difficult to understand For the foolish who suddenly hear it. They will have doubts, complete misunderstanding, And they will fall away and wander. {3}

“I teach according to their range And according to their strength. By using different meanings, I make their view correct. {4}

“Kāśyapa, there is a cloud That appears in the world And spreads over the land And covers over everything. {5}

“That great cloud, flashing with lightning, Is completely filled with water. It resounds with sound, Bringing joy to all beings. {6}

“It obscures the sunlight And it cools the land. When it is within hand’s reach, Its rain falls everywhere. {7}

“Although it falls equally, The mass of water is vast. It flows everywhere, Satiating this earth. {8}

“Whatever herbs there are That grow from this ground; Plants, bushes, and forest trees, Small trees and great trees; {9}

“The many kinds of crops That will become green; Whatever grows on mountains, In ravines, forests, and dells, {10}

“The cloud satiates them all. It satiates the parched earth And the plants, bushes, and forest trees, And it bathes the herbs. {11}

“Those waters have one taste. They fall from the cloud and remain here. The plants and bushes drink them According to their strength and location. {12}

“The small trees and the great trees, Whether young, middling, or full grown, They drink the water according to their strength, And having drunk it they grow as they wish. {13}

“Because the rain falls from the cloud, the great herbs Grow their stems, hollow stalks, and skins, Their spreading branches and their leaves, And likewise their fruits and flowers. {14}

“According to their strength and location, The fallen rain, which has a single taste, Germinates each and every thing That is dwelling within its seed. {15}

“Kāśyapa, in that way the Buddha in this world Appears like a rain-bearing cloud over the world. The Lord of the World, having appeared, teaches, Expounding the true practice to beings. {16}

“In that way the great Rishi, Revered by the world and its devas, proclaims: ‘I am the Tathāgata, the supreme human, the Jina, Appearing like a cloud in this world. {17}

“ ‘I bring satiation to all beings who have withered bodies And are attached to the three existences. I bring happiness to those who are withered by suffering And give them their desires and nirvāṇa. {18}

“ ‘Multitudes of devas and humans, listen to me! Approach so that you may look upon me! I am the Tathāgata, the unsurpassable Bhagavān! I have been born into this world to bring liberation. {19}

“ ‘I teach thousands of millions of beings. I shall fully reveal to them the pure Dharma. Its true nature is a single equality, Which is liberation and nirvāṇa. {20}

“ ‘I teach the Dharma with one voice, Doing so always for the sake of enlightenment. It has equality and has no inequality. There is no desire, and there is no aversion. {21}

“ ‘I never need to be appeased, I have no affection or malice for anyone. I teach the Dharma equally to all beings, As if others were all one being. {22}

“ ‘I teach the Dharma and do nothing else. Whether walking, standing, or sitting, Whether seated on a cushion, or lying on a bed, I never give rise to weariness. {23}

“ ‘I bring satiation to all the world, Like a cloud that rains equally on all, With an outlook of equality, on the superior and inferior, On those with good conduct and those without good conduct, {24}

“ ‘And the same for people who have lost their practice, And those who are endowed with proper practice and conduct, Those who hold the view, and those who have lost the view, And those who have the true view, and those who have a pure view. {25}

“ ‘I teach the Dharma to those with little capacity, To those with inferior and those with higher understanding. I have eliminated all weariness And perfectly send down a rain of the Dharma. {26}

“ ‘Listening to me, according to their strengths, They are established on various levels: As beautiful devas and humans, As Śakras, Brahmās, and as cakravartins. {27}

“ ‘Listen! I shall explain all These tiny, minute herbs, Those that are small in the world, And the other medium and large herbs. {28}

“ ‘Those humans who know the immaculate Dharma And remain in the attainment of nirvāṇa, Those who have the six higher knowledges and the three insights Are declared to be the tiny herbs. {29}

“ ‘Those humans who dwell in mountain defiles And aspire to pratyeka­buddhahood, Those who have a medium pure understanding, Are declared to be the medium-sized herbs. {30}

“ ‘Those who aspire to be the leaders of beings, Thinking, ‘I will be a buddha, lord of devas and humans,’ And are practicing diligence and dhyāna, Are declared to be the highest herbs. {31}

“ ‘Those dedicated children of the Sugata, Who practice kindness and whose conduct is peaceful, And have no doubts about the Leader of Beings Are in this way said to be the trees. {32}

“ ‘Those who turn the wheel of irreversibility, Are brave and established in strengths and miracles, And liberate many millions of beings Are declared to be the great trees. {33}

“ ‘The Jina teaches the Dharma equally, Like the rain falling equally from a cloud. Those who have various higher knowledges Are like the herbs upon the surface of the ground. {34}

“ ‘Understand the method of the Tathāgata Through the teaching of this analogy. While he teaches one Dharma The various words are like the drops of rain. {35}

“ ‘I send down a rain of the Dharma That satiates all these beings in the world. The Dharma that is taught has but one taste But beings contemplate it according to their abilities. {36}

“ ‘When it rains, the plants and bushes, The medium-sized herbs, The trees and big trees In all ten directions are beautified. {37}

“ ‘The Dharma thus benefits the world constantly, Satiating the entire world with Dharma. The entire world having been satiated, Flowers arise from the herbs. {38}

“ ‘The medium-sized herbs that grow Are the arhats whose defilements have ceased, And the pratyeka­buddhas who in the forests Practice the well-taught Dharma. {39}

“ ‘Many unwavering bodhisattvas, endowed with mindfulness, Who have comprehended the entirety of the three realms, Who are seeking this supreme enlightenment, Are like the continually growing trees. {40}

“ ‘Those who have miraculous powers and reside in the four dhyānas, Who are overjoyed to hear the teaching of emptiness, And who radiate thousands of light rays Are said to be the great trees.’ {41}

“Kāśyapa, the Dharma is taught in this way: Like the rain falling equally from a cloud And an endless multitude of human flowers, A multitude of great herbs grow. {42}

“I teach the Dharma that I have myself realized, And teach buddhahood’s enlightenment at the appropriate time. My skill in methods is supreme, And that of all the guides of the world. {43}

“In this way I teach the true ultimate truth: All those śrāvakas have not attained nirvāṇa. When they have practiced the way of enlightenment Then all those śrāvakas will become buddhas. {44}

“Moreover, Kāśyapa, the Tathāgata guides beings equally, without any inequality.

“Kāśyapa, it is like this: The light of the sun and moon illuminates the entire world. The light shines equally, without any inequality, on the good and the bad, the high and the low, the aromatic and the foul-smelling.

“Kāśyapa, in that way the light of the omniscient wisdom of the tathāgatas, arhats, perfectly enlightened buddhas brings the Dharma equally to all beings who have been born in the five states of existence, whatever their aspirations, whether they are of the Mahāyāna, of the Pratyeka­buddha­yāna, or of the Śrāvakayāna. In that way the wisdom of the Tathāgata is never lacking and never superfluous, so that there is thus the attainment of merit and wisdom.

“Kāśyapa, there are not three yānas. It is only because of the different practices of beings that there are said to be three yānas.”

Then Brother Mahākāśyapa asked the Bhagavān, “Bhagavān, if there are not three yānas, why at this time are there said to be the designations of śrāvakas, pratyeka­buddhas, and bodhisattvas?”

The Bhagavān said to Brother Mahākāśyapa, “Kāśyapa, it is like this: A potter makes all bowls from clay equally. Some of them become bowls that hold molasses, some of them become bowls that hold ghee, and some of them become bowls that hold curds or milk, some of them become bowls that hold bad and impure substances. There is no difference in their clay. It is only because of the substances placed within them that they are said to be different kinds of bowls.

“Kāśyapa, in that way there is this one yāna, which is the Buddhayāna, and there is no second or third yāna.”

Then Brother Mahākāśyapa asked the Bhagavān, “Bhagavān, when beings with different aspirations depart from the three realms, do they have the one nirvāṇa or is there a second or third nirvāṇa?”

“Kāśyapa,” replied the Bhagavān, “nirvāṇa is the realization of the equality of all phenomena, and therefore there is the one nirvāṇa, and there is no second or third nirvāṇa.

“Kāśyapa, some wise beings will understand the meaning through the teaching of a parable, and therefore I shall teach you a parable.

“Kāśyapa, it is like this: A man who is blind from birth says, ‘There are no forms with good color or bad color. There is no one who sees forms with good color or bad color. There are no sun and moon. There are no stars. There are no planets. There is no one who sees planets.’

“Then some other people say in front of that born-blind man, ‘There are good colors and bad colors. There are those who see forms with good color or bad color. There are a sun and moon. There are stars. There are planets. There are those who see planets.’

“The born-blind man does not have faith in those people, and does not believe what they have said.

“A physician who knows every illness sees the blind man and thinks, ‘That man has an illness because of his past bad karma. Every illness is one of four kinds: caused by air, caused by bile, caused by phlegm, or caused by their combination.’

“Then the physician thinks again and again as to what method would cure the man of his illness. He thinks, ‘The medicines that are available here will not be able to cure him, but there are four kinds of herbs on the king of mountains, the Himalayas.’ What are these four? First there is the one named endowed with all colors and tastes, the second is called freedom from all illness, the third is called elimination of all poisons, and the fourth is called bestowing happiness anywhere. Those are the four herbs.

“Then the physician, feeling compassion for the born-blind man, contemplates by what method he would be able to go to the king of mountain ranges, the Himalayas. He goes there and, searching for them, he climbs up, climbs down, and traverses their slopes. Searching in that way he finds the four herbs. After finding them, some he gives after grinding them with his teeth, some he gives after crushing them, some he gives after mixing them with other substances and then cooking them, some he gives after mixing them with other substances uncooked, some he gives after piercing a point on the body with a needle, some he gives after burning them with fire, and some he gives after mixing them with each other, and also mixing them with food, drink, and so on. Through the application of these methods the born-blind man gains sight.

“When he has gained sight he sees outside and inside, far and near, the light of the moon, the sunlight, the stars, the planets, and all forms. He says, ‘Oh, I was so stupid before in not believing what was taught to me, not accepting what was said. Now I can see everything! I am freed from blindness!’

“At that time there are rishis who have the five higher knowledges: divine sight, divine hearing, the knowledge of others’ minds, memory of previous lives, and mastery of miraculous powers. They say to the man, ‘Oh, all you obtained is your sight. If you have no other knowledge, why are you proud? You have no wisdom. You have no sagacity.’

“They also say to him, ‘You know, when you are sitting inside a house, you do not see the forms that are outside. You do not know the kind thoughts or malicious thoughts of beings. You do not know, do not hear, the sounds of people speaking, or the sounds of drums, conches, and so on, which are five yojanas away. You are not able to travel one krośa without taking a step with your feet. You are not able to remember the activity of being conceived and growing in your mother’s womb. So how can you be sagacious? How can you say that you see everything? Oh, you think that light is darkness. You think that darkness is light!’

“Then that man says to the rishis, ‘Through what method and through what good actions can I attain such wisdom as that, and through your benevolence attain these qualities?’

“ ‘If you wish for those you must dwell in a solitary place,’ say the rishis to that man, ‘or, staying in a cave, you should contemplate the Dharma. You should forsake all the afflictions of the mind. If in this way you have the qualities of a mendicant, you will attain higher knowledge.’

“That man then adopts that goal and entering homelessness he resides in solitude. With a one-pointed mind he abandons craving for this world and attains the five higher knowledges. Having obtained the five higher knowledges, he thinks, ‘I did not attain any qualities whatsoever through the other actions I had performed in the past. Now I can go wherever I think of. In the past, I had little wisdom and little insight. I was blind.’

“Kāśyapa, I have made this parable so that its meaning can be understood. Its meaning should be seen in this way:

“Kāśyapa, the blind man represents the beings who dwell in the saṃsāra of the five kinds of existences. Those who do not know the good Dharma generate the black darkness of the kleśas and have the blindness of ignorance. Those who are blind with ignorance accumulate formations. Through the factor of formation there is name-and-form, and so on until the arising of a great mass of sheer suffering. In that way they are blinded by ignorance. The Tathāgata has compassion for the beings in saṃsāra, and although he has transcended the three realms he has love for them like that of a father for his only son. With great compassion he goes to the three realms. The Bhagavān looks with eyes of wisdom upon the beings who are afflicted and wandering in the cycle of saṃsāra and do not know how to leave saṃsāra. Seeing them he knows, ‘These beings, because of their previous good actions, have little anger and great desire, while these have little desire and great anger; some have little wisdom, some are wise; and some are ripened and pure, and some hold wrong views.’ The Tathāgata, using a skillful method, teaches three yānas to those beings.

“The rishis with the five higher knowledges and pure vision are the bodhisattvas who have developed the aspiration for enlightenment, attained receptivity to the birthlessness of phenomena, and attained the highest, complete enlightenment of perfect buddhahood.

“The great physician should be seen to be the Tathāgata.

“The born-blind man should be seen to be beings who are blinded by ignorance.

“Air, bile, and phlegm should be seen as desire, anger, ignorance, and the sixty-two fabricated views.

“The four kinds of herbs should be seen as (1) the doorway of emptiness, (2) the doorway of the absence of attributes, (3) the doorway of the absence of aspiration, and (4) nirvāṇa.

“The herbs are given in such and such a way so as to cure such and such an illness, and in that way through meditation on the doorways to liberation—emptiness, the absence of attributes, and the absence of aspiration—they bring an end to ignorance. Because of the cessation of ignorance there is the cessation of formation, and so on until there is the cessation of the great mass of sheer suffering. And thus their minds neither dwell on virtue nor on sin.

“The born-blind man who gains sight should be seen as those who follow the Śrāvakayāna and the Pratyeka­buddha­yāna. They cut through the bondage of saṃsāra’s kleśas. Freed from the bondage of the kleśas, they are liberated from the six existences of the three realms. Therefore, those following the Śrāvakayāna think and say, ‘There is no other Dharma for attaining complete buddhahood and I have attained nirvāṇa.’ Then the Tathāgata teaches them the Dharma, saying, ‘How can one who has not attained the entire Dharma have nirvāṇa?’ and he then leads them to the attainment of enlightenment. Having gained realization they see the world of the three realms in the ten directions as empty, like an emanation, like an illusion, like a dream, a mirage, and an echo. They see that all phenomena are unborn and unceasing, without bondage or liberation, without darkness and without light.

“The ones who thus see and hear these profound dharmas see, without seeing, the different thoughts and aspirations of beings that fill the entire three realms.”

Then the Bhagavān, teaching this in greater detail, recited these verses:

“The light of the sun and moon Shines equally upon humans, Both those with qualities and the sinful, Without increase or diminution. {45}

“The wisdom light of the Tathāgata Shines equally like the sun and moon, And it guides all beings Without diminution or excess. {46}

“A potter makes clay pots Equally from the same clay But they become pots For molasses, milk, ghee, or water. {47}

“Some are for impurities And others for curds, Though the potter makes the pots By using the same clay. {48}

“A pot is characterized in accordance With the substance that is contained within it. In the same way there is no difference between beings But there are those who become tathāgatas because of their aspirations. {49}

“They describe separate yānas But the Buddhayāna is the definitive one. If there is no knowledge of the circle of saṃsāra There can be no knowledge of nirvāṇa. {50}

“The one who knows emptiness And that phenomena are without self Truly knows the enlightenment Of the bhagavāns, of the buddhas. {51}

“Someone who is classified as having Medium wisdom is said to be a pratyekajina. Someone who is lacking the knowledge of emptiness Is proclaimed to be a śrāvaka. {52}

“The one who comprehends all phenomena Is said to be a perfectly enlightened buddha. {53}

“Someone who is born blind says, Not having ever seen The sun, moon, planets, or stars, ‘There are no forms whatsoever.’ {54}

“A great physician has great compassion For the one who is born blind, And goes to the Himalayas, Ascending, descending, and traversing them. {55}

“From the mountains he finds herbs Of four kinds such as the one called Endowed with all colors and tastes, And he blends them together. {56}

“Some he grinds with his teeth, And others he crushes, or moreover Inserts them into a limb with a needle’s point, Thereby using them on the born-blind man. {57}

“The blind man gains his sight and sees the sun, The moon, the planets, and the stars, And then he thinks that in the past He had spoken out of ignorance. {58}

“In that way, beings have great ignorance Like the born-blind man, and continue in saṃsāra. Because they do not know the cycle of dependent origination Their path is the river of suffering. {59}

“The supreme all-knowing one, The Tathāgata, the great physician, Who has the nature of compassion, Appears in the world that is stupefied by ignorance. {60}

“That Teacher, skillful in methods, Teaches the good Dharma. To those in the highest yāna he teaches The supreme enlightenment of buddhahood. {61}

“The Guide expounds the medium To those who have medium wisdom, And also describes another enlightenment To those who are frightened of saṃsāra. {62}

“Śrāvakas who have freed themselves From the three realms understand in this way: ‘I have gained the attainment Of peace, of stainless nirvāṇa. {63}

“ ‘I have understood the entire Dharma And thereby attained immortal nirvāṇa.’ {64}

“Then the great rishis have Great compassion for the once-blind man, And they say, ‘You are a fool! Do not think, “I am wise!” {65}

“ ‘When you are staying In the interior of a house, You, who are an ignoramus, Do not know what is outside. {66}

“ ‘How can you, ignoramus, say you have knowledge When still, while you are inside, You do not know what is done Or not done on the outside? {67}

“ ‘You are not even able to hear The sounds that are made Merely five yojanas distant, Let alone any further. {68}

“ ‘You are not able to know What malicious thoughts others have Or what kind thoughts they have, So how can you be proud? {69}

“ ‘You are not able to go even one krośa Without having to take a step. You have immediately forgotten Whatever happened in your mother’s womb. {70}

“ ‘Someone who is called omniscient Is someone who has the five higher knowledges. You are stupid and know nothing, And yet you say, “I am omniscient.” {71}

“ ‘If you wish to be omniscient, You must attain higher knowledge. In order to accomplish higher knowledge You must contemplate in solitude The pure Dharma, and then through that You will accomplish higher knowledge.’ {72}

“Having that as his goal he enters solitude And contemplates with perfect concentration. He attains the five higher knowledges, And soon possesses those qualities. {73}

“In that way, all the śrāvakas Believe they have attained nirvāṇa. The Jina teaches to them, ‘This is not nirvāṇa, it is a rest. {74}

“ ‘This way of teaching Is the method of the buddhas. There is no other nirvāṇa Than omniscience—strive to attain it! {75}

“ ‘The infinite wisdom of the three times, And the excellent six perfections; Emptiness, the absence of attributes, And the elimination of aspiration; {76}

“ ‘The aspiration to enlightenment, And the other dharmas that lead to nirvāṇa; {77}

“ ‘The four brahmavihāras, the methods of attracting disciples, And whatever else has been taught, Has been taught by the supreme rishis For the purpose of guiding beings. {78}

“ ‘The one who knows that phenomena Have the nature of dreams and illusions, Are without an essence like a plantain tree And are the same as echoes, {79}

“ ‘That one knows the nature Of the entire three realms, Has no bondage, is liberated, And knows nirvāṇa. {80}

“ ‘All phenomena are empty and equal, And their nature is without diversity or differentiation. If that is not perceived, There is no insight into any phenomenon. {81}

“ ‘The one with great wisdom sees The entire dharmakāya. There are no three yānas at all; There is only the single yāna. {82}

“ ‘All phenomena are the same; All are the same, always the same. Knowing that, one knows Nirvāṇa, deathlessness, and peace.’ ” {83}