same and in which there is no production and dissolution. (7) _The Dûrangamâ._ Dûrangamâ means “going far away.” The Bodhisattva enters upon this stage by attaining the so-called {320} Upâyajñâ, i.e. the knowledge that enables him to produce any means or expediency suitable for his work of salvation. He himself abides in the principles of _çûnyatâ_ (transcendentality), _animitta_ (non-individuality), and _apranihita_ (desirelessness), but his lovingkindness keeps him busily engaged among sentient beings. He knows that Buddhas are not creatures radically and essentially different from himself, but he does not stop tendering them due homage. He is always contemplating on the nature of the Absolute, but he does not abandon the practice of accumulating merits. He is no more encumbered with worldly thoughts, yet he does not disdain managing secular affairs. He keeps himself perfectly aloof from the consuming fire of passion, but he plans all possible means for the sake of sentient beings to quench the enraging flames of avarice (_lobha_), anger (_dveṣa_), and infatuation (_moha_). He knows that all individual existences are like dream, mirage, or the reflection of the moon in the water, but he works and toils in the world of particulars and submits himself to the domination of karma. He is well aware of the transcendental nature of Pure Land (_sukhâvatî_), but he describes it with material colors for the sake of unenlightened masses. He knows that the Dharmakâya of all the Buddhas is not a material existence, but he does not refuse to dignify himself with the thirty-two major and eighty minor excellent features of a great man or god (_mahâpuruṣa_). He knows that the language of all the Buddhas does not fall within the ken of human comprehension, but {321} he endeavors with all contrivances (_upâya_) to make it intelligible enough to the understanding of people. He knows that all the Buddhas perceive the past, present, and future in the twinkling of an eye, but he adapts himself to divers conditions of the material world and endeavors to help sentient beings to understand the significance of the Bodhi according to their destinies and dispositions. In short, the Bodhisattva himself lives on a higher plane of spirituality far removed from the defilements of worldliness; but he does not withdraw himself to this serene, unmolested subjectivity; he boldly sets out in the world of particulars and senses; and, placing himself on the level of ignorant beings, he works like them, he toils like them, and suffers like them; and he never fails all these times to practise the gospel of lovingkindness and to turn over (_parivarta_) all his merits towards the emancipation and spiritual edification of the masses, that is, he never gets tired of practising the ten virtues of perfection (_pâramitâ_).