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true insight, he looks upon this triple world in every direction as void, resembling the produce of magic, similar to a dream, a mirage, an echo. He sees that all laws (and phenomena) are unborn and undestroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrary and omnifarious fancies and dispositions.

And on that occasion, in order to more amply explain the same subject, the Lord uttered the following stanzas:

45. As the rays of the sun and moon descend alike on all men, good and bad, without deficiency (in one case) or surplus (in the other);

46. So the wisdom of the Tath&gata shines like the sun and moon l , leading all beings without partiality.

47. As the potter, making clay vessels, produces from the same clay pots for sugar, milk, ghee, or water;

48. Some for impurities, others for curdled milk, the clay used by the artificer 2 for the vessels being of but one sort;

49. As a vessel is made to receive all its distinguishing qualities according to the quality of the substance laid into it 3 , so the Tath&gatas, on account of the diversity of taste,

Tathagatasya pra^Tia ka. bh&sacT ddityaiandravat. Bhdsad' stands for bhasadi, Sansk. bh&sate. Avar. lect. has Tathdgatasya pra^fi&bha sam& hy &., i. e. ' the lustre of the Tathigata's wisdom is equal (to all), like the sun and moon.'

Bh£rgava, to which we may assign the meaning of 'a skilful workman, artificer,' because it is one of the synonyms of tvash/r/".

Yadr/k prakshipyate dravyam bha^anaw tena labhyate (read,