Nagarjuna's comments

According to the Maha Prajnaparamita Shastra, “The divine eye sees both the near and the far, the front and the back, the outside and the inside, the light and the dark, the top and the bottom, all without obstruction. But the divine eye sees only those provisionally named things that result from the combination of causes and conditions and not their true appearance, not their emptiness or their formlessness, their non-existence, their birthlessness, or their deathlessness. The same holds for their past, their present, or their future. Hence, a bodhisattva seeks the prajna eye.” (33)

According to the Maha Prajnaparamita Shastra, “The dharma eye enables a bodhisattva to cultivate a dharma and to realize a path as well as to know the expedient means by which other beings can do so. The dharma eye, however, is not omniscient in its awareness of the expedient means for liberating beings. Hence, a bodhisattva seeks the buddha eye.” (33)

According to the Maha Prajnaparamita Shastra, “There is nothing unknown to the buddha eye. Though it might be completely obstructed, it can see everything. What to others is distant, to a buddha is near. What to others is dark, to a buddha is bright. What to others is confused, to a buddha is distinct. What to others is fine, to a buddha is coarse. What to others is profound, to a buddha is shallow. There is nothing of which the buddha eye does not learn, nothing it does not see, nothing it does not know, nothing that is difficult, and yet nothing that is perceived. The buddha eye shines forever upon all dharmas.” (33)

According to the Maha Prajnaparamita Shastra, “The past period cannot be found, the period to come cannot be found, nor can anything be found in the period between them, for all are empty.” (52)  

The Maha Prajnaparamita Shastra says, “Among the Buddha’s disciples, Shariputra was foremost in wisdom, while Subhuti was foremost in the samadhi of dispassion. The attributes of the samadhi of dispassion include not becoming upset by any being while always practicing compassion.” (11)

The Maha Prajnaparamita Shastra says, “If the thirty-two attributes of the Mahayana are the result of karma, and the attributes of all the buddhas of the ten directions and the dharmas of the past, present, and future are not attributes, why now speak of thirty-two attributes? If even one attribute is false, how much more so thirty-two.” Answer: “There are two kinds of buddha dharmas. One is provisional, worldly truth, and the other is ultimate, final truth. In terms of provisional truth, we speak of thirty-two attributes. In terms of ultimate truth, we speak of no attributes. Thus, there are two kinds of path. The first leads beings to cultivate the path of merit. The second is the path of wisdom. Because of the path of merit, we speak of thirty-two attributes. Because of the path of wisdom, we speak of no attributes. In terms of the apparition body, we speak of thirty-two attributes. In terms of the real body, we speak of no attributes.” (29)

The Maha Prajnaparamita Shastra says, “Those who are created by the combination of the skandhas [form, sensation, perception, volition, and cognition] are called beings.”

The Maha Prajnaparamita Shastra says, “Those who are created by the combination of the skandhas [form, sensation, perception, volition, and cognition] are called beings.”

The Maha Prajnaparamita Shastra says, “Those who are created by the combination of the skandhas [form, sensation, perception, volition, and cognition] are called beings.”

The Maha Prajnaparamita Shastra says, “Nirvana is the ultimate dharma beyond which there is no other dharma. But there are two kinds. The first is incomplete nirvana. The second is complete nirvana. When all our passions are eliminated, this is incomplete or provisional nirvana. When the five skandhas that make up an individual are no longer reborn, this is complete or final nirvana.” (31)