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Chapter VII
Self-Realisation
THEN SAID MAHAMATI: Pray tell us, Blessed One, what is the nature of self-realisation by reason of which we shall be able to attain Transcendental Intelligence
The Blessed One replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realised in their true and essence nature, its processes of mentation, which are based on particularised ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an inpidualised organ like the intellectual-mind, it has that which is much better,--direct dependence upon Universal Mind. While intuition does not give information that can be analysed and discriminated, it gives that which is far superior,--self-realisation through identification.
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MAHAMATI THEN ASKED the Blessed One, saying: Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realisation
The Blessed One replied: There are four things by
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the fulfilling of which an earnest disciple may gain self-realisation of Noble Wisdom and become a Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of the mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the egolessness of both things and persons; and fourth, he must have a true conception of what constitutes self-realisation of Noble Wisdom. Provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence.
As to the first; he must recognise and be fully convinced that this triple world is nothing but a complex manifestation of one”s mental activities; that it is devoid of selfness and its belongings; that there are no strivings, no comings, no goings. He must recognise and accept the fact that this triple world is manifested and imagined as real only under the influence of habit-energy that has been accumulated since the beginning less past by reason of memory, false-imagination, false-reasoning, and attachments to the multiplicities of objects and reactions in close relationship and in conformity to ideas of body-property-and-abode.
As to the second; he must recognise and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation which owes its rise to discrimination and attachment and which eventuates in the rise of the mind-system and its belongings and evolvements.
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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, neither is it 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 inpiduality 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…
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