Chapter 1

, reference is also made to the transcending of both “adharma”

and “dharma,” saying: “Dharmā eva prahātavyāḥ prāgevādharmāḥ.” And it is explained that this distinction comes from falsely asserting (_vikalpagrahaṇam_) the dualism of what is and what is not, while the one is the self-reflection of the other. You look into the mirror and finding an image thereon you take it for a reality, while the image is yourself and nobody else. The one who views the world thus, has the rightful view of it, ya evam pasyati sa samyakpasyati. Indeed, when he takes hold of _ekāgra_ (one-pointedness or oneness of things), he realises the state of mind in which his inner wisdom reveals itself (_svapratyātmāryajñānagocara_) and which is called the Tathāgatagarbha. In this illustration “dharma” and “adharma” are synonyms of being (_sat_) and non-being (_asat_) or affirmation (_asti_) and negation (_nāsti_). Therefore, the abandoning of dharma and adharma (_dharmādharmayoḥ prahāṇaṁ_) means the getting rid of dualism in all its complexities and implications. Philosophically, this abandoning is to get identified with the Absolute, and morally to go beyond good and evil, right and wrong. Also compare _Sutta-Nipāta_, verse 886, where dualism is considered to be the outcome of false philosophical reasoning “Takkañ ca diṭṭhisu pakappayitvā, saccaṁ musā ti dvayadhammam āhu.”

[f71] Abridged from the Majjhima Nikāya, 22, p. 139. Cf. also the Samyutta Nikāya, XII., 70. p. 125.

[f72] For the Buddhist version of the story, see the _Saddharma-puṇḍarīka Sūtra_ chapter 4 , and the _Vajrasamādhi Sūtra_,

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