na in Mah y na texts, and it has a number of far-reaching consequences that totally transform its usage (compared with early Buddhism). First, y na refers to the various means (up ya) that are used by the Buddha to bring beings to enlightenment. Secondly, because these devices are really only modifications of the one truth, y na also means that one truth or liberation itself. Thirdly, because this eka-y na is the same as the Buddha, it can never be limited or defined or even pointed to. Here we enter the paradoxes of Mah y na metaphysics. One cannot get at the beginning, middle, or end of this one great vehicle ( A as hasrik -Prajñ p ramit S tra