..续本文上一页all, false-imaginations.

　　But, Mahamati, discrimination does not evolve nor is it put away because, when all that is seen is truly recognised to be nothing but the manifestation of mind, how can discrimination as regards being and non-being evolve

　　 It is for the sake of the ignorant who are addicted to the discrimination of the multiplicity of things which are of their own mind, that it is said by me that discrimination takes its rise owing to attachment to the aspect of multiplicity which is characteristic of objects. How otherwise can the ignorant and simple-minded recognize that there is nothing but what is seen of the mind itself, and how otherwise can they gain an insight into the true nature of mind and be able to free themselves from wrong conceptions of

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　　cause and effect

　　 How otherwise can they gain a clear conception of the Bodhisattva stages, and attain a "turning-about" in the deepest seat of their consciousness, and finally attain an inner self-realisation of Noble Wisdom which transcends the five Dharmas, the three Self-natures, and the whole idea of a discriminated Reality

　　 For this reason is it said by me that discrimination takes its rise from the mind becoming attached to the multiplicities of things which in themselves are not real, and that emancipation comes from thoroughly understanding the meaning of Reality as it truly is.

　　False-imaginations rise from the consideration of appearances: things are discriminated as to form, signs and shape; as to having color, warmth, humidity, motility or rigidity. False-imagination consists in becoming attached to these appearances and their names. By attachment to objects is meant, the getting attached to inner and outer things as if they were real. By attachment to names is meant, the recognition in these inner and outer things of the characteristic marks of inpiduation and generality, and to regard them as definitely belonging to the names of the objects.

　　False-imagination teaches that because all things are bound up with causes and conditions of habit-energy that has been accumulating since beginningless time by not recognising that the external world is of mind itself, all things are comprehensible under the aspects of inpiduality and generality. By reason of clinging to these false-imaginations there is multitudinousness of appearances which are imagined to be

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　　real but which are only imaginary. To illustrate: when a magician depending on grass, wood, shrubs and creepers, exercises his art, many shapes and beings take form that are only magically created; sometimes they even make figures that have bodies and that move and act like human beings; they are variously and fancifully discriminated but there is no reality in them; everyone but children and the simple-minded know that they are not real. Likewise based upon the notion of relativity false-imagination perceives a variety of appearances which the discriminating mind proceeds to objectify and name and become attached to, and memory and habit-energy perpetuate. Here is all that is necessary to constitute the self-nature of false-imagination.

　　The various features of false-imagination can be distinguished as follows: as regards words, meaning, inpidual marks, property, self-nature, cause, philosophical views, reasoning, birth, no-birth, dependence, bondage and emancipation. Discrimination of words is the becoming attached to various sounds carrying familiar meanings. Discrimination of meaning comes when one imagines that words rise depending upon whatever subjects they express, and which subjects are regarded as self-existent. Discrimination of inpidual marks is to imagine that whatever is denoted in words concerning the multiplicities of inpidual marks (which in themselves are like a mirage) is true, …

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