..续本文上一页hich one finds to be hostile and threatening, and yet indispensable. Unless this dichotomy, this sense of separation from the world is resolved, all our efforts to find a "meaning" in human life are going to be nothing more than manipulative gestures. It is only in the pure experience of sunyata that one transcends the manipulative gestures which societal conditioning, in its ignorance, sees not as illusions but as substantive. The training of the bodhisattiva is to see the illusory nature of these manipulative gestures and transcend them.

　　Without a clouded vision, the bodhisattva "dwells in nirvana." For the earlier Hinayana, nirvana was the state of liberation resulting from the eradication of suffering caused by desires and any notion of a permanent selfhood. As happened with many other aspects of Buddha”s teaching, nirvana too came to be posited as a category in the Abhidharma scheme of things. Mahayana response to this position was that while the Hinayana follower had certainly achieved a measure of peace, his understanding of liberation was limited as long as he persisted in having a fear of samsara (the world of desires and becoming) and felt that samsara had to be overcome by attaining nirvana. This is a dualistic approach and, according to Mahayana, cannot lead to the Transcendent Wisdom which is essentially non-dualistic and in which samsara and nirvana are not distinct from each other. Nirvana is not to be considered as "something," a category, which exists as a separate reality apart from everything else; nirvana is not the result of doing something or attaining something but of not-doing: the not-doing of not discriminating. The bodhisattva does not "attain" nirvana (since any attainment is empty of time-endurance or self-nature) but having the unclouded vision of non-discrimination, in other words, of sunyata, he is always immersed in tranquility and is at peace with himself or herself. Nirvana is sunyata and sunyata itself is nirvana. Nirvana is sunyata because it has no graspable nature; any thought of nirvana as an attainable object would therefore be an error. Nirvana is not something to be striven for but to be intuited in the unfolding of each moment where sunyata plays itself out unceasingly. Through his intuitive wisdom (prajna), the bodhisattva knows that in sunyata all things are just as they really are i.e. full of Thusness or Suchness (Sanskrit: Tathatha).

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　　"In the three worlds all Buddhas depend on Prajnaparamita and attain Anuttara Samyak Sambodhi."

　　The "three worlds" are the worlds of past, present and future (sometimes also referred to as the worlds of form, formlessness, and desire.) The vehicle through which the Buddhas attain their Buddhahood is the Transcendent Wisdom of sunyata.

　　Anuttara Samyak Sambhodi means "Perfect Unexcelled Awakening." It is the enlightenment of a perfect Buddha, one who has by himself rediscovered the teaching that leads to liberation. Anuttara Samyak Sambodhi also means possession of the "ten powers" (Sanskrit: Dashabala) of a perfect Buddha:

　　1) knowledge of discernment in any situation of

　　what”s possible and what”s not;

　　2) knowledge of ripening of deeds in oneself and

　　others;

　　3) knowledge of superior and inferior abilities of

　　other beings;

　　4) knowledge of tendencies in other beings;

　　5) knowledge of the manifold constituents of the world;

　　6) knowledge of paths leading to rebirth in various

　　realms of existence;

　　7) knowledge of what will lead to purity and what to

　　impurity;

　　8) knowledge of various meditations (dhyana) and

　　concentrations (samadhi);

　　9) knowledge of death and rebirth;

　　10) knowledge of when the defilements are completely

　　eradicated.

　　The "attainment" of these ten powers in Anuttara Samyak Sambodhi may seem, on the surface, a …

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