..續本文上一頁lly discriminated but when they are further and more carefully investigated and analysed they are seen to be non-existent and nothing as to inpiduality and generality can be predicated of them. Thus when inpidual marks can no longer be seen, ideas of self, otherness and bothness, no longer hold good. So it must be said that all things are empty of self-marks.

　　By emptiness of self-nature is meant that all things in their self-nature are un-born; therefore, is it said that things are empty as to self-nature. By emptiness of no-work is meant that the aggregate of elements that makes up personality and its external world is Nirvana

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　　itself and from the beginning there is no activity in them; therefore, one speaks of the emptiness of no-work. By emptiness of work is meant that the aggregates being devoid of an ego and its belongings, go on functioning automatically as there is mutual conjunction of. causes and conditions; thus one speaks of the emptiness of work. By emptiness of all things in the sense that they are unpredicable is meant that, as the very nature of false-imagination is inexpressible, so all things are unpredicable, and, therefore, are empty in that sense. By emptiness in its highest sense of the emptiness of Ultimate Reality is meant that in the attainment of inner self-realisation of Noble Wisdom there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the highest emptiness of Ultimate Reality.

　　When things are examined by right knowledge there are no signs obtainable which would characterise them with marks of inpiduality and generality, therefore, they are said to have no self-nature. Because these signs of inpiduality and generality are seen both as existing and yet are known to be non-existent, are seen as going out and yet are known not to be going out, they are never annihilated. Why is this true

　　 For this reason; because the inpidual signs that should make up the self-nature of all things are non-existent. Again in their self-nature things are both eternal and non-eternal. Things are not eternal because the marks of inpiduality appear and disappear, that is, the marks of self-nature are characterised by non-eternality. On the other hand, because things are un-born and are only mind-made, they are in a deep sense

　　p. 75

　　eternal. That is, things are eternal because of their very non-eternality.

　　Further, besides understanding the emptiness of all things both in regard to substance and self-nature, it is necessary for Bodhisattvas to clearly understand that all things are un-born. It is not asserted that things are not born in a superficial sense, but that in a deep sense they are not born of themselves. All that can be said, is this, that relatively speaking, there is a constant stream of becoming, a momentary and uninterrupted change from one state of appearance to another. When it is recognised that the world as it presents itself is no more than a manifestation of mind, then birth is seen as no-birth and all existing objects, concerning which discrimination asserts that they are and are not, are non-existent and, therefore, un-born; being devoid of agent and action things are un-born.

　　If things are not born of being and non-being, but are simply manifestations of mind itself, they have no reality, no self-nature:--they are like the horns of a hare, a horse, a donkey, a camel. But the ignorant and the simple-minded, who are given over to their false and erroneous imaginings, discriminate things where they are not. To the ignorant the characteristic marks of the self-nature of body-property-and-abode seem to be fundamental and rooted in the very nature of the mind itself, so they discriminate their multitudinousness and become attached to them.

　　There are two kinds of at…

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