කරුණාකර මේ පාඨ කියවන්න. හැකි නම් කටුකුරුන්දේ ඤාණනන්ද හිමියන් ලියා ඇති දේ ද කියවන්න. මේ සියල්ල මායාවක්. එහි ඇත්තක් (සත්බවක්) නැහැ. සත්‍යය කියන්නේ ඇති බව. සත් බව (ontological existence). සත්‍යය අසත්‍යය පරමාර්ථය ආදිය අපට බමුණන්ගෙන් ලැබුණු සංකල්ප. බුදුන් වහන්සේ සම්‍යයක් යන වචනය යොදා ගෙන ඇත්තේ නිවන හා සම්බන්ධවයි. දෘෂ්ටි සියල්ල මායාවන්. අපේ සංස්කරණ. සම්‍යයක් දෘෂ්ටියත් මායාවක්. එහෙත් එය මායාවන් නැති කර ගැනීමට මග. එය රහතන් වහන්සේට වැඩ කර තියෙනවා.
මෙහි විවේකානන්දතුමා කියනවා බෞද්ධ මායාව විඥානවාදයක් කියා. එය වැරදියි. මනසත් අපෙ ම සංස්කරණයක්. මනසට විශේෂ වූ සත්බවක් නැහැ.
අයින්ස්ටයින්ගේ සුප්‍රසිද්ධ කියමනක් ද මෙහි තිබෙනවා. අයින්ස්ටයින් කී නිසා ම අප ඒ පිළිගත යුතු නැහැ.
මේ සියල්ල මනසට දැනෙනවා. එහෙත් මනස නැතුව ඒ (නො) දැනෙනතාක් මට සසර සැරිසරන්න වෙනවා.
Buddha too talked about the world as being a kind of illusion….
Know that all phenomena Are like reflections appearing In a very clear mirror; Devoid of inherent existence. Buddha
When one sees that everything exists as an illusion, one can live in a higher sphere than ordinary man. Gautama Buddha
A wise man, recognizing that the world is but an illusion, does not act as if it is real, so he escapes the suffering. Gautama Buddha
We live in illusion and the appearance of things. There is a reality. We are that reality. When you understand this, you see that you are nothing, and being nothing, you are everything. Buddha
I knew that most people never see this reality because they attach to the material aspect of the world. Illusions of self and other fill their vision. I also realized there are those with little dust limiting their vision. Gautama Buddha
Regard this fleeting world like this: Like stars fading and vanishing at dawn, like bubbles on a fast-moving stream, like morning dewdrops evaporating on blades of grass, like a candle flickering in a strong wind… echoes, mirages, and phantoms, hallucinations, and like a dream. Gautama Buddha
Buddhist philosophy points out that the true nature of all forms is essentially formless. Forms do not have an existence of their own, but rather they arise together, and are mutually dependent on one another. Everything in the world of form is constantly changing, constantly dying, and constantly being reborn—which is why Buddhists say that there is no-self; no form that has an existence in and of itself. Joseph P. Kauffman
Then Buddha asked the Venerable Subhuti: “Do you think Subhuti that illusion is one thing and body another? Is illusion one thing and feeling another? Idea another? Shape another? Knowledge another?” Subhuti replied: “No, my Master.” Then Buddha said: “The nature of illusion makes things what they are. This is done in such a way, Oh Subhuti, as if a skillful wizzard or wizard’s apprentice pointed at crowds of people at the crossroads and, upon showing them, made them disappear again.” Prajñāpāramitā (Perfect knowledge)
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…and consequently, many ancient Buddhist texts talk about the phenomenal world being an illusion
In Buddhist terms, enlightenment is waking up from the dream while it is still going on and recognizing that what we thought was real is actually not real. Rizwan Virk
For that which we cannot see, feel, smell, touch, or understand, we do not believe. For this, we are merely fools walking on the grounds of great potential with no comprehension of what is. Buddhist monk
The theory of Maya was manipulated a little by the Buddhists too, but in the hands of the Buddhists it became very much like what is called Idealism , and that is the meaning that is now generally given to the word Maya. Vivekananda
Like a magician’s illusions, dreams and a moon reflected in water, all beings and their environments are empty of inherent existence. Though not solidly existent, all these appear, like water bubbles coming forth in water. Gung Tang
Complexes have no inner might, are empty in themselves; Rather like the stem of the plantain tree, when one reflects on them, Like an illusion (māyopama) which deludes the mind (citta), Like an empty fist with which a child is teased. Lalitavistara (Ancient Buddhist text)
This gnosis shows him all beings as like an illusion, Resembling a great crowd of people, conjured up at the crossroads, By a magician, who then cuts off many thousands of heads; He knows this whole living world as a magical creation, and yet remains without fear. The Prajñaparamita-ratnaguna-samcayagatha (Ancient Buddhist text)
Suppose, monks, that a magician (māyākāro) or a magician’s apprentice (māyākārantevāsī) would display a magical illusion (māyaṃ) at a crossroads. A man with good sight would inspect it, ponder, and carefully investigate it, and it would appear to him to be void (rittaka), hollow (tucchaka), coreless (asāraka). For what core (sāro) could there be in a magical illusion (māyāya)? So too, monks, whatever kind of cognition there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a monk inspects it, ponders it, and carefully investigates it, and it would appear to him to be void (rittaka), hollow (tucchaka), coreless (asāraka). For what core (sāro) could there be in cognition? Pheṇapiṇḍūpama Sutta in Pali (an ancient Buddhist text)
Seeing an illusory object (māyā)”: Although what one apprehends is unreal, nothing more than an illusory sign. If one does not admit this much, then an illusory sign should be non-existent. What is an illusory sign? It is the result of illusion magic. Just as one with higher gnosis can magically create forms, likewise this illusory sign does actually have manifestation and shape. Being produced by illusion magic, it acts as the object of vision. That object which is taken as really existent is in fact ultimately non-existent. Therefore, this [Māyājāla] Sūtra states that it is non-existent, due to the illusory object there is a sign but not substantiality. Being able to beguile and deceive one, it is known as a “deceiver of the eye. The Nyānānusāra Śāstra (An ancient Buddhist text)
