¹ Richard’s trans, (p. 26). Cf. Suzuki’s trans, (pp. 108—9): ‘Be it clearlyunderstood that suchncss (bhñtataihatá) has nothing to do with any form ofdistinction produced by defilement, and that even in case we speak of itspossessing innumerable meritorious characteristics they are free from the tracesof defilement.’

² Richard’s trans, (p. 37). Cf. Suzuki’s trans, (p. 109): ’. . . defiled objects . . . are nothing but non—entity, have from the first no self—existence (svab/tāva), . . .’

³ Richard’s trans, (pp. 07—8). Cf. Suzuki’s trans, (pp. na—13): * If one beabsolutely freed from particularizaron and attachment, one will understand thatall things both pure and defiled have only relative existence. Be it thereforeknown that all things in the world from the beginning are neither matter (rñpa), nor mind (citta), nor intelligence (praftta) nor consciousness (vtjnāna), nor non—being (ahhöva), nor being (bhāva) ; they are after all inexplicable. The reasonwhy the Tathāgata nevertheless endeavours to instruct by means of words anddefinitions is through his good and excellent skilfulness [or expediency, upñya—kaufalyá]. He only provisionally makes use of words and definitions to lead allbeings, while his real object is to make them abandon symbolism and directly enterinto the real reality (lattvd). Because if they indulge themselves in reasonings,attach themselves to sophistry, and thus foster their subjective particularizaron,how could they have the true wisdom {tattvajnāna) and attain Nirvana ?’

⁴ Richard’s trans, (p. 13). Cf. Suzuki’s trans, (pp. 79—80) : * While the essenceof the mind is eternally clean and pure, the influence of ignorance makes possible the existence ot a defiled mind. But in spite oi the defiled mind the mind [itself] is eternal, clear, pure, and not subject to transformation. Further, as its original nature is free from particularization, it knows in itself no change whatever, though it produces everywhere the various modes of existence. When the oneness of the totality of things idhamtadhātu) is not recognized, then ignorance as well as particularization arises, and all phases of the defiled mind are thus developed. But the significance of this doctrine is so extremely deep and unfathomable that it can be fully comprehended by Buddhas and by no others.’