able. For the third rime, Lord, I take my refuge in the Blessed One, and in his Dharma, and in his fraternity."35
LII.
ALL EXISTENCE IS SPIRITUAL.
And there was an officer among the retinue of Simha who had heard of the discourses of the Blessed One, and there was some doubt left in his heart.1
This man came to the Blessed One and said: "It is said, O Lord, that the samana Gotaraa denies the existence of the soul. Do they who say so speak the truth, or do they bear false witness against the Blessed One?"2
And the Blessed One said: "There is a way in which those who say so are speaking truly of me; on the other hand, there is a way in which those who say so do not speak truly of me.3
"The Tathāgata teaches that there is no self. He who says that the soul is his self and that the self is the thinker of our thoughts and the actor of our deeds, teaches a wrong doctrine which leads to confusion and darkness.4
"On the other hand, the Tathāgata teaches that there is mind. He who understands by soul mind, and says that mind exists, teaches the truth which leads to clearness and enlightenment."5
The officer said: "Does, then, the Tathāgata maintain that two things exist? that which we perceive with our senses and that which is mental?"6
Said the Blessed One: "Verily, I say unto thee, thy mind is spiritual, but neither is the sense-perceived void of spirituality. The bodhi is eternal and it dominates all existence as the good law guiding all beings in their search for truth. It changes brute nature into mind, and there is no being that cannot be transformed into a vessel of truth.7
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