The purport of these adjectives and phrases is that no conceptual interpretation is possible of Enlightenment or self-realisation and that the realisation must issue from one’s own inner consciousness, independent of scriptural teaching or of another’s help. For all that is needed to lead one to the attainment of Pratyātmāryajñāna is within oneself, only that it is in a state of confusion owing to wrong judgments (_vikalpa_) cherished and infused (_vāsanā_) in the mind since beginningless time. It requires a direct, personal confirmation or transmission from the Buddhas, but even these latter are unable to awaken us to the exalted state of Enlightenment unless we ourselves concentrate our spiritual efforts in the work of self-emancipation. Therefore, meditation (_dhyāna_) is recommended in the Sutra as the means of attaining to the truth of the inmost consciousness. The idea of dhyana as explained in the _Laṅkāvatāra_, however, is different from what we generally know in Hinayana literature,[f45] that is, from those kinds of dhyana mentioned in the previous part of this essay. The Sutra distinguishes four dhyanas: the first is practised by the unlearned (_bālopacārika_), such as the Śrāvakas, Pratyeka-buddhas, and devotees of the Yoga. They have been instructed in the doctrine of nonātman, and regarding the world as impermanent, impure, and pain-producing, they persistently follow these thoughts until they realise the samadhi of thought-extinction. The second dhyana is designated “statement-reviewing” (_artha-pravicaya_) by which is meant an intellectual examination of statements or propositions, Buddhist or non-Buddhist, such as “Each object has its individual marks,” “There is no personal Atman,” “Things are created by an external agency,” or “things are mutually determined”; and after the examination of these themes the practiser of this dhyana turns his thought on the non-atman-ness of things (_dharma-nairātmya_) and on the characteristic features of the various stages (_bhūmi_) of Bodhisattvaship, and finally in accordance with the sense involved therein he goes on with his contemplative examination. The third dhyana is called “Attaching oneself to Thatness” (_tathatālambana_) whereby one realises that to discriminate the two forms of non-atman-ness is still due to an analytical speculation and that when things are truthfully (_yathābhūtam_) perceived, no such analysis is possible, for then there obtains absolute oneness only. The fourth and last is “Tathāgata-dhyāna.” In this one enters into the stage of Buddhahood where he enjoys a threefold beatitude belonging to the noble understanding of self-realisation and performs wonderful deeds for the sake of all sentient beings. In these dhyanas we observe a gradual perfection of Buddhist life culminating in the utmost spiritual freedom of Buddhahood, which is above all intellectual conditions and beyond the reach of relative consciousness. Those wonderful, unthinkable