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."Then, those bodhisattvas, having heard this teaching, were satisfied, delighted, and reverent.They were filled with rejoicing and happiness of mind.In order to worship the BuddhaShakyamuni and the bodhisattvas of the Saha universe, as well as this teaching, they coveredthe whole earth of this billion-world universe with fragrant powder, incense, perfumes, andflowers up to the height of the knees.Having thus regaled the whole retinue of the Tathágata,bowed their heads at the feet of the Buddha, and circumambulated him to the right threetimes, they sang a hymn of praise to him.They then disappeared from this universe and in asplit second were back in the universe Sarvagandhasugandha.12.Vision of the Universe Abhirati and the Tathágata AksobhyaThereupon, the Buddha said to the Licchavi Vimalakirti, "Noble son, when you would see theTathágata, how do you view him?"Thus addressed, the Licchavi Vimalakirti said to the Buddha, "Lord, when I would see theTathágata, I view him by not seeing any Tathágata.Why? I see him as not born from the past,not passing on to the future, and not abiding in the present time.Why? He is the essence,which is the reality of matter, but he is not matter.He is the essence, which is the reality ofsensation, but he is not sensation.He is the essence, which is the reality of intellect, but he isnot intellect.He is the essence, which is the reality of motivation, yet he is not motivation.Heis the essence, which is the reality of consciousness, yet he is not consciousness.Like theelement of space, he does not abide in any of the four elements.Transcending the scope ofeye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media.He is notinvolved in the three worlds, is free of the three defilements, is associated with the tripleliberation, is endowed with the three knowledge s, and has truly attained the unattainable."The Tathágata has reached the extreme of detachment in regard to all things, yet he is not areality-limit.He abides in ultimate reality, yet there is no relationship between it and him.Heis not produced from causes, nor does he depend on conditions.He is not without anycharacteristic, nor has he any characteristic.He has no single nature nor any diversity ofnatures.He is not a conception, not a mental construction, nor is he a non-conception.He isneither the other shore, nor this shore, nor that between.He is neither here, nor there, noranywhere else.He is neither this nor that.He cannot be discovered by consciousness, nor ishe inherent in consciousness.He is neither darkness nor light.He is neither name nor sign.He is neither weak nor strong.He lives in no country or direction.He is neither good nor evil.He is neither compoundednor uncompounded.He cannot be explained as having any meaning whatsoever."The Tathágata is neither generosity nor avarice, neither morality nor immorality, neithertolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neitherwisdom nor foolishness.He is inexpressible.He is neither truth nor falsehood; neither escapefrom the world nor failure to escape from the world; neither cause of involvement in theworld nor not a cause of involvement in the world; he is the cessation of all theory and allpractice.He is neither a field of merit nor not a field of merit; he is neither worthy of offeringsnor unworthy of offerings.He is not an object, and cannot be contacted.He is not a whole,nor a conglomeration.He surpasses all calculations.He is utterly unequaled, yet equal to theultimate reality of things.He is matchless, especially in effort.He surpasses all measure.Hedoes not go, does not stay, and does not pass beyond.He is neither seen, heard,distinguished, nor known.He is without any complexity, having attained the equanimity ofomniscient gnosis.Equal toward all things, he does not discriminate between them.He iswithout reproach, without excess, without corruption, without conception, and withoutintellectualization.He is without activity, without birth, without occurrence, without origin,without production, and without non-production.He is without fear and without sub-consciousness; without sorrow, without joy, and without strain.No verbal teaching canexpress him."Such is the body of the Tathágata and thus should he be seen.Who sees thus, truly sees [ Pobierz caÅ‚ość w formacie PDF ]