As long as one stays in the world of relativity where logic rules supreme, one cannot have even the remotest idea of true emptiness or what is designated in the Prajnaparamita as Mahasunyata. They are form, ( 125 ) sensation, thought, conformation, many a little makes a mickle essay and consciousness. 1 This is according to the Chinese translations; in the Sanskrit text there is apparently an omission. Because of objective appearances being asserted, there is general discrimination ( samkalpa ) and particular discrimination ( vikalpa because of imagination ( parikalpa ) there are long and short, square and round, etc. My doctrine does not vary, but the passions and powers are differentiated; there is just one vehicle; auspicious is the eightfold path. ( 97 ) The religious teaching of the Tathagatas, Mahamati, is not fastened to these ideas: Prakriti, Isvara, causelessness, spontaneity, atoms, time and self-nature.
The Yogin should not cherish the thought that the world exists from such causal agents as atoms, time, or supreme soul; nor that it is born of causes and conditions. From the union of mother and father, the Alaya gets connected with Manas; like a rat in a pot of ghee, the red together with the white grows. Lord of Lanka, he who thus sees things, is the one who sees truthfully.
But in fact the Vijnanas are not separable into these two groups, for perceiving is discriminating. Are all things to be regarded as unborn, or not? By means of illustrations furnished by the sciences, etc., the mind is not accurately determined; as to the meaning contained in it, how can one accurately determine it? So the Mahayanists accumulate stocks of merit not only for the material of their own enlightenment but for the general cultivation of merit which can be shared equally by their fellow-beings, animate and inanimate. 1 The Chinese reading is here adopted. In the first case, Vastu and Tathata are synonymously used; what is Tathata, that is Vastu. On Eternality of Sound ( nityasabda the Nature of Error ( bhranta and Perversion ( viparyasa ) 92 (106) xliv. Likewise about medical treatises, arts, crafts, sciences, and teachings? Whence are medical treatises for beings?
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