Then we get down to the part where it says, "Therefore, Sariputra, since the bodhisattvas have no attainment, they abide by means of prajnaparamita." And then this interesting line, "Since there is no obscuration of mind, there is no fear."
First of all, you abide by prajnaparamita. Do you see what I'm saying? It's actually how you work with your mind. Prajnaparamita is a description of how you work with your mind.
You can block self-existing openness, you can block flexibility of mind, or you can allow it to be there. Do you see? That's the idea.
So, spending the rest of your life... each of us spending the rest of our lives so that our minds become more flexible, more ready, more open, rather than more solid, more concretized, more fundamentalist, more fearful.
Then it says, "Since there is no obscuration of mind, there is no fear." I always ponder that line because of the longing to be free of fear. When it says "no obscuration of mind," it actually specifically referring to something that's called The Two Obscurations.
The first obscuration is the obscuration of conflicting emotions. So, free of all strong conflicting emotions.
The second is what Herbert Guenther calls primitive beliefs about reality which is a great translation, because what it's referring to is believing in subject/object, dualism. He calls that primitive beliefs about reality.
When it says, "Since there is no obscuration of mind..." it means free of things triggering off your emotions-strong conflicting emotions and free of being caught in subject/object dualism. That's saying a lot.
To bring this down to something very non-scholarly, or intellectual, what's really being said here, "Since there is no obscuration of mind, there is no fear," is: as long as we need security, there will be fear; as long as we need certainty, there will be fear; as long as we need ground, there will be fear.
