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As to the third; he must recognise and patiently accept the fact that his own mind and personality is also
mind-constructed, that it is empty of substance, unborn and egoless. With these three things clearly in
mind, the Bodhisattva will be able to enter into the truth of imagelessness.
As to the fourth; he must have a true conception of what constitutes self-realisation of Noble Wisdom.
First, it is not comparable to the perceptions attained by the sense-mind, and neither is comparable to the
cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self
and not-self and the knowledge so attained is characterised by individuality and generality. Self-
realisation is based on identity and oneness; there is nothing to be discriminated nor predicated
concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to
things, ideas and selfness.
* * *
Then said Mahamati to the Blessed One: Prey tell us, Blessed One, concerning the characteristics of deep
attachments to existence and as to how we may become detached from existence?
The Blessed One replied: When one tries to understand the significance of things by means of words and
discriminations, there follow immeasurably deep-seated attachments to existence. For instance: there are
the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being,
to the discrimination of birth and death, of doing and of not-doing, to the habit of discrimination itself
upon which philosophers are so dependent.
There are three attachments that are especially deep-seated in the minds of all: greed, anger and
infatuation, which are based on lust, fear and pride. Back to these lies discrimination and desire which is
procreative and is accompanied with excitement and avariciousness and love of comfort and desire for
eternal life; and, following, is a succesion of rebirths on the five paths of existence and a continuation of
attachments. But if these attachments are broken off, no signs of attachment nor of detachment will
remain because they are based on things that are non-existent; when this truth is clearly understood the
net of attachment is cleared away.
But depending upon and attaching itself to to the triple combination which works in unision there is the
rising and the continuation of the mind-system incessantly fuctioning, and because of it there is the deep-
felt and continuous assertion of the will-to-live. When the triple combination that causes the fuctioning of
the mind-system ceases to exist, there is the triple emancipation and there is no further rising of any
combination. When the existence and the non-existence of the external world are recognised as rising
from the mind itself, then the Bodhisattva is prepared to enter into the state of imagelessness and therein
to see into the emptiness which characterises all discrimination and all the deep-seated attachments
resulting therefrom. Therein he will see no signs of deep-rooted attachment nor detachment; therein he
will see no one in bondage and no one in emancipation, expect those who themselves cherish bondange
and emancipation, because in all things there is no "substance" to be taken hold of.
But so long as these discriminations are cherished by the ignorant and simple-minded they go on
attaching themselves to them and, like the silkworms, go on spinning their thread of discrimination and
enwrapping themselves and others, and are charmed with their poison. But to the wise there are no signs
of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of
discrimination. Mahamati, when you and other Bodhisattvas understand well the distinction between
attachment and detachment, you will be in possesion of skillful means for avoiding becoming attached to
words according to which one proceeds to grasp meanings. Free from the domination of words you will
be able to establish yourselves where there will be a "turning-about" in the deepst seat of consciousness
by means of which you will attain self-realisation of Noble Wisdom and be able to enter into all the
Buddha-lands and assemblies. There you will be stamped with the stamp of powers, self-command, the
psychic faculties, and will be endowed with the wisdom and the power of the ten inexhaustible vows, and
will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine
without effort like the moon, the sun, the magic wishing-jewel, and at every stage will view things as
being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things
are like a dream, you will be able to enter into the stage of the Tathagatas and be able to deliver
discourses on the Dharma to the world of beings in accordance with their needs and be able to free them
from all dualistic notions and false discriminations.
Mahamati, there are two ways of considering self-realisation: namely, the teachings about it, and the
realisation itself. The teachings as variously given in the nine divisions of the doctrinal works, for the
instructions of those who are inclined toward it, by making use of skillful means and expedients, are
intended to awaken in all beings a true perception of the Dharma. The teachings are designed to keep one
away from all dualistic notions of being and non-being and oneness and otherness.
Realisation itself is within the inner consciousness. It is an inner experience that has no connection with
the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines
out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render
impotent evil influences from without, and to guide one unerringly to the realm of the good non-
outflowings. Mahamati, when the earnest diciple and Bodhisattva is provided with these requirements, the
way is open to his perfect attainment of self-realisation of Noble Wisdom, and to the full enjoyment of the
fruits that arise therefrom.
* * *
Then Mahamati asked the Blessed One, saying: Pray tell us, Blessed One, about the One Vehicle which
the Blessed One has said characterises the attainment of the inner self-realisation of Noble Wisdom?
The Blessed One replied: In order to discard some easily discriminations and erroneous reasonings, the
Bodhisattva should retire by himself to a quiet, secluded place where he may reflect within himself
without relying on anyone else, and there let him exert himself to make successive advances advances
along the stages; this solitude is the characteristic feature of the inner attainment of self-realisation of
Noble Wisdom.
I call this the One Vehicle, not because it is the One Vehicle, but because it is onlyin solitude that one is
able to recognise and realise the path of the One Vehicle. So long as the mind is distracted and is making
conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is
alone and quiet that it is able to forsake the discriminations of the external world and seek realisation of
an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order
to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which
earnest disciples and masters can realise Nirvana, unaided. According to the discourses of the Tathagatas
earnest disciples should be segregated and disciplined and trained in meditation and dhyana whereby they
are aided by many devices and expedients to realise emancipation. It is because earnest disciples and
masters have not fully destroyed the habit-energy of karma and the hindrances of discriminative
knowledge and human passion that they are often unable to accept the twofold egolessness and the
inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest
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