t, and they neither disappear
nor are destroyed." It is for ever cut off from the hindrances both
affectional (_kles'avara@na_) and intellectual (_jneyavara@na_), as well
as from the mind (i.e. _alayavijnana_) which implicates itself with
birth and death, since it is in its true nature clean, pure, eternal,
calm, and immutable. The truth again is such that it transforms
and unfolds itself wherever conditions are favourable in the form
of a tathagata or in some other forms, in order that all beings
may be induced thereby to bring their virtue to maturity.

"Non-elightenment has no existence of its own aside from its
relation with enlightenment _a priori_." But enlightenment _a priori_
is spoken of only in contrast to non-enlightenment, and as
non-enlightenment is a non-entity, true enlightenment in turn loses
its significance too. They are distinguished only in mutual relation
as enlightenment or non-enlightenment. The manifestations
of non-enlightenment are made in three ways: (1) as a disturbance
of the mind (_alayavijnana_), by the avidyakarma (ignorant

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action), producing misery (_du@hkha_); (2) by the appearance of an
ego or of a perceiver; and (3) by the creation of an external world
which does not exist in itself, independent of the perceiver. Conditioned
by the unreal external world six kinds of phenomena
arise in succession. The first phenomenon is intelligence (sensation);
being affected by the external world the mind becomes
conscious of the difference between the agreeable and the disagreeable.
The second phenomenon is succession. Following upon
intelligence, memory retains the sensations, agreeable as well
as disagreeable, in a continuous succession of subjective states.
The third phenomenon is clinging. Through the retention and
succession of sensations, agreeable as well as disagreeable, there
arises the desire of clinging. The fourth phenomenon is an attachment
to names or ideas (_sa@mjna_), etc. By clinging the mind
hypostatizes all names whereby to give definitions to all things.
The fifth phenomenon is the performance of deeds (_karma_). On
account of attachment to names, etc., there arise all the variations
of deeds, productive of individuality. "The sixth phenomenon
is the suffering due to the fetter of deeds. Through deeds suffering
arises in which the mind finds itself entangled and curtailed of
its freedom." All these phenomena have thus sprung forth through
avidya.

The relation betwe