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By Denis Diderot

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Each bhikshu should try to be as self­ reliant as possible and when in need of guidance should tum to the dharma. " By the latter he was possibly referring to devious teachers who kept their students in a dependent state by with­ holding certain vital teachings. The Buddha's next pon of call was Shravasti, where he stayed at ]eta's grove. Here he heard of the death of Shariputra; Maudgalyayana died at about the same time. Addressing the bhikshus shonly afterwards he used their passing as an object lesson in his teaching that everything that is born must die.

We might suggest that Siddhartha now finally saw through his "I" or ego, saw that in an ultimate sense it was an illusion, a creation of thought rather than anything with a more solid existence. Moreover, with "I" removed from the center of the arena, there was no identifiable subject perceiving the world in a dualistic (subject-object) manner. Consequently, "the world" became a unity. Siddhartha must also have become aware that the world of manifestation was an apparent outpouring of energy from a mysterious, unlimited source.

In Buddhist terminology , this is samsara, the churning sea of cyclic existence in which beings are ceaselessly thrown about like tide­ wrack. But now for the good news : there is an exit. This is precisely what the Buddha discovered as he sat beneath the bodhi tree on the night of the full moon of May-or rather re-discovered, for other buddhas had blazed that particular trail b e fore him. As we saw, he had previously mastered the dhyanas, but he saw that they merely led to temporary godlike forms of existence .

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Oeuvres mathematiques, extrait des oeuvres completes t.9, edition de Assezat (1875-1877) by Denis Diderot

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