..续本文上一页of their various words, phrases, examples, and conclusions.

　　Then there are the materialistic philosophers. No respect nor service is to be shown them because their teachings, though they may be explained by using hundreds of thousands of words and phrases, do not

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　　go beyond the concerns of this world and this body and in the end they lead to suffering. As the materialists recognise no truth as existing by itself, they are split up into many schools, each of which clings to its own way of reasoning. ”

　　But there is that which does not belong to materialism and which is not reached by the knowledge of the philosophers who cling to false-discriminations and erroneous reasonings because they fail to see that, fundamentally, there is no reality in external objects. When it is recognised that there is nothing beyond what is seen of the mind itself, the discrimination of being and non-being ceases and, as there is thus no external world as the object of perception, nothing remains but the solitude of Reality. This does not belong to the materialistic philosophers, it is the domain of the Tathagatas. If such things are imagined as the coming and going of the mind-system, vanishing and appearing, solicitation, attachment, intense affection, a philosophic hypothesis, a theory, an abode, a sense-concept,. atomic attraction, organism, growth, thirst, grasping,--these things belong to materialism, they are not mine. These are things that are the object of worldly interest, to be sensed, handled and tasted; these are the things that attract one, that bind one to the external world; these are the things that appear in the elements that make up the aggregates of personality where, owing to the procreative force of lust, there arise all kinds of disaster, birth, sorrow, lamentation, pain, despair, disease, old age, death. All these things concern worldly interests and enjoyment; they lie along the path of the philosophers, which is not the

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　　path of the Dharma. When the true egolessness of things and persons is understood, discrimination ceases to assert itself; the lower mind-system ceases to function; the various Bodhisattva stages are followed one after another; the Bodhisattva is able to utter his ten inexhaustible vows and is anointed by all the Buddhas. The Bodhisattva becomes master of himself and of all things by virtue of a life of spontaneous and radiant effortlessness. Thus the Dharma, which is Transcendental Intelligence, transcends all discriminations, all false-reasonings, all philosophical systems, all dualism.

　　*

　　THEN MAHAMATI SAID to the Blessed One: In the Scriptures mention is made of the Womb of Tathagatahood and it is taught that that which is born of it is by nature bright and pure, originally unspotted and endowed with the thirty-two marks of excellence. As it is described it is a precious gem but wrapped in a dirty garment soiled by greed, anger, folly and false-imagination. We are taught that this Buddha-nature immanent in every one is eternal, unchanging, auspicious. Is not this which is born of the Womb of Tathagatahood the same as the soul-substance that is taught by the philosophers

　　 The Divine Atman as taught by them is also claimed to be eternal, inscrutable, unchanging, imperishable. Is there, or is there not a difference

　　The Blessed One replied: No, Mahamati, my Womb of Tathagatahood is not the same as the Divine Atman

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　　as taught by the philosophers. What I teach is Tathagatahood in the sense of Dharmakaya, Ultimate Oneness, Nirvana, emptiness, unbornness, unqualifiedness, devoid of will-effort. The reason why I teach the doctrine of Tathagatahood is to cause the ignorant and simple-minded to lay aside their fears as they listen to the teaching of egolessness and come to understand the st…

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