..續本文上一頁 as our fundamental principle. "Non-objectivity" means, not to be absorbed in objects when in contact with objects; "idea-lessness" means, not to be carried away by any particular idea in our exercise of the mental faculty; ("non-attachment" means, not to cherish any desire for or aversion to any particular thing or idea). "Non-attachment" is the characteristic of Mind-essence.

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　　We should treat all things--good or bad, beautiful or ugly--as void (of any self-substance). Even in time of dispute and quarrel, we should treat intimates and enemies alike and never think of retaliation. In the thinking faculty, let the past be dead. If we allow our thoughts, past, present and future, to become linked up into a series, we put ourselves under restraint. On the other hand, if we never let our mind become attached at any time to any thing, we gain emancipation. For this reason we make "non-attachment" our fundamental principle.

　　To free ourselves from dependence upon externals is called, "non-objectivity." In as far as we are in position to do this, the path of the Dharma is free. That is why we make "non-objectivity" our basis.

　　To keep our mind free from defilement under all circumstances is called "idea-lessness." Our mind should always stand aloof and on no account should we allow circumstances to influence the functioning of the mind. It is a great mistake to suppress all thinking. Even if we succeed, and die immediately thereafter, still, there is reincarnation. Mark this, pilgrims of the Path! It is bad enough for a man to commit blunders by cherishing false ideas of the Dharma, how much worse to teach others. Being deluded, he is blind himself, and in addition he misrepresents and puts to shame the Buddhist scriptures. Therefore we make "idea-lessness" our object.

　　There is a type of man who is tinder delusion who boasts of his realisation of Mind-essence; but being influenced by circumstances ideas rise in his mind, followed by erroneous views, which in turn become the

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　　source of attachment and defilement. In Essence of Mind, intrinsically, there is nothing to be attained. To boast of attainment and to talk foolishly of merits and demerits is erroneous and defiling. For this reason we make "idea-lessness" the object of our school.

　　(If "idea-lessness" is not the cessation of all thought) what ideas should we get rid of, and on what ideas should we focus our mind

　　 We should get rid of all "pairs of opposites" of all conceptions of goodness and badness (that is, of all discriminative thinking). We should focus our mind on the true nature of reality. (The word used is "Tathata," which means, "True Nature," or Mind-essence, or Prajna, or "Oneness," or "Suchness," or anything else that is ultimate.) Tathata (considered as the ultimate "suchness" of Mind-essence) is the quintessence of "idea"; "idea" is the manifestation of Tathata. It is the function of Tathata to give rise to "ideas." It is not the sense-organs that do so. Tathata (considered as the Intellective Principle) reproduces its own attribute, therefore, it can give rise to "idea." Without Tathata, sense-organs and sense-objects would disappear immediately. Because it is an attribute of Tathata to give rise to ideas, our sense-organs, in spite of their functioning in seeing, hearing, touching, smelling and knowing, are not tainted and defiled under all circumstances. (It is the cherishing of "attachments" that defiles.) Our true-nature is "self-manifesting" all the time. (The Path to self-realisation of Mind-essence through Samadhi and Prajna is present to all, even though for some it may be blocked for a time by "attachments.") Therefore, the Sutra says: "He who is an adept in appreciation of that which lies

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　　behind things and phenomena, is established…

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