By thus transcending the intellectual condition, Paramārthasatya is realised, which is the ultimate truth, and which subjectively constitutes Pratyātmajñāna; it is also the eternally abiding law of the universe (_paurāṇasthitidharmatā_). This inwardly realised truth has many names as it is viewed in various relations in which it stands to human activities, moral, spiritual, intellectual, practical, and psychological. “Bodhi” is enlightenment and used most generally, in Mahayana as well as in Hinayana literature, to designate the mind in which Ignorance is completely wiped out; Tathatā (thatness) or Bhūtatā (reality) is metaphysical. Nirvana is conceived as a spiritual state in which all passional turmoil is quieted; Tathāgatagarbha is more psychological than ontological; Citta is used as belonging to the series of mental terms such as Manas, Manovijñāna, and other Vijñānas, and is not always synonymous with Bodhi or Pratyātmajñāna unless it is qualified with adjectives of purity; Śūnyatā is a negative term and distinctively epistemological, and Buddhist scholars, especially of the Prajñāpāramitā school, have been quite fond of this term, and we see that the _Laṅkāvatāra_ too has indulged in the use of it. It goes without saying however that these synonyms are helpful only as sign-posts indicating the way to the content of self-realisation. Besides these, we have two or three most frequently repeated phrases to characterise the central idea of the Mahayana text. In fact, when the meaning of these phrases is grasped together with psychological discourse on the Citta and Vijñāna, the whole philosophy of Zen as it is expounded in the Sutra grows transparent, and also with it the general tendency of Mahayana thought. The phrases are: “_Vāg-vikalpa-ahita_” or “_vāg-akshara-prativikalpanaṁ vinihata_” or “_śāśvata-uccheda-sad-asad-dṛishṭi-vivarjita_.” With these the reader is most frequently greeted in the Sutra. The first and the second phrases mean that the inner content of the noble understanding is beyond the reach of words and analytical reasoning, and the third phrase says that the ultimate truth is not to be found in eternalism, or nihilism, or realism, or non-realism. The Sutra sometimes goes so far as this: “O Mahāmati, it is because the Sutras are preached to all beings in accordance with their modes of thinking, and do not hit the mark as far as the true sense is concerned; words cannot re-instate the truth as it is. It is like mirage, deceived by which the animals make an erroneous judgment as to presence of water where there is really none; even so, all the doctrines in the Sutras are intended to satisfy the imagination of the masses, they do not reveal the truth which is the object of the noble understanding. Therefore O Mahāmati, conform yourself to the sense, and do not be engrossed in words and doctrines.”[f44]