Lankavatara Sutra Chapter Extracts

• Chapter 6. Transcendental Intelligence
• Chapter 7. Self-Realisation

Chapter 6. Transcendental Intelligence

Q: What constitutes Transcendental Intelligence?

A: Transcendental Intelligence is the inner state of self-realisation. It is realised suddenly. It neither enters nor subsides. Transcendental Intelligence is not subject to birth and destruction; it is devoid of attachment and accumulation; it transcends all dualistic conceptions.

When Transcendental Intelligence is considered, four things must be kept in mind: words, meanings, teachings and Noble Wisdom (Arya-prajna).

1. Words are used to express meanings but they depend on discriminations and memory as cause, and on the uses of sounds or letters to make meanings come across. Words are suggestive symbols aimed at expressing one or more meanings. Words and statements may be understood differently from person to person, and from what was intended by a speaker.

2. Essential meanings can be illumined by words (concepts) as things are by one or more lamps. By means of words and speech originating in discrimination, the noble man can dive into the meaning of the teachings of the Tathagatas and through the essential meaning he can enter into the exalted state of self-realisation of Noble Wisdom. That state is free from word use and mental discernments, so one should avoid getting attached to words between birth and death. Someone who gets attached to words and categories and their meanings, hae not yet realised that Nirvana is unborn and undying, and not to be distingushed very much, because it is beyond the senses and the categories of the outward-turned mind. Who fail to understand the Old Source of Meaning inside - that helps against cares that entangle one in stupid refutations, do not get evolved fitly by that.

3. Teachings: The ignorant may think that since meaning has no body as itself, meaning stems wholly from words. Meanings derive only partially from words and the network of mental associations that are "drawn" to relate to the meanings. The same goes for words.

4. Noble Wisdom. The State of Truth is beyond letters and words and books, and is into meanings when we glimpse them. However, Deep, Essential Meaning is un-born. Tathagatas carry on a glorious teaching that is not solely dependent on letters. Who teaches a doctrine that depends only on letters and words is just a prattler. Our understanding of words and books depend on discriminations, and further, are subject to the interpretation of individual minds. Great Meaning and Truth are not.

No one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from their straightforward course owing to the imperfect functioning of sentient minds. Religious discourses are not given to take the place of self-realisation of Noble Wisdom. Nor is conformity, whether it is called holy or necessary or not.

The ignorant and simple-minded may hardly understand the discourse by words about the truth of self-realisation, much less are they able to understand the Truth itself. Some cling to the study of books and rituals which are a means only, and do not know properly how to ascertain the truth of self-realisation, which is Truth unspoiled. Self-realisation is an exalted state of inner attainment which transcends. In that state the mind-system with its logic, reasoning, theorising, and illustrations does not serve.

The Tathagatas discourse to the ignorant, and likewise sustain a nobler fare for all who seek self-realisation of Noble Wisdom. Therefore, let every disciple take good heed not to put all their faith in words and boasts. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at. Ignorant people cannot realise Ultimate Reality from intent clinging to words and ceremonies that make the like dolls and puppets. Outward-turning through words and the like binds, whereas deep meanings often conform to the Way itself. Meaning is attained by much learning. Therefore, let seekers for truth reverently approach those who are wise and Awake.

There are priests and popular preachers who are given to ritual and ceremony and who are skilled in various incantations and in the art of eloquence; they should not be honored nor reverently attended on. Such preachers, by a blur of slogans and other words and phrases and various reasonings and incantations, serve outward-turning rather than inward-turning and effective living. Their childish, whimsical prattle incite sentiment and emotion, and largely. Not understanding themselves, such priests and popular preachers who are clever in various incantations and skilled in the art of eloquence, but not emancipated all right themselves, lead the ignorant into bewilderment, even by conclusions.

No respect nor service is to be shown the materialistic philosophers as long as their teachings do not go beyond the concerns of this world. Thereby they lead to suffering in the long run.

But there is that which is not reached by the knowledge of the philosophers who cling to false-discriminations and erroneous reasonings - Reality. This does not belong to the materialistic philosophers, but the Tathagatas.

Things to be sensed, handled and tasted, and the things that attract one, that bind one, they lie along the path of the philosophers, which is not the path of the Dharma. To utter seemingly godly vows is not a good path of Dharma either, for the more difficult a vow is, the more difficult it may be to keep it, and the worse in case it is broken. Vows are better dropped in favour of handy, elegant approaches tinged with resolves; that is all that should be needed, as demonstrated by Buddha himself. It was not any vow which enlightened him, but the steady, persistent effort, the approach that stemmed from the resolve. The quite gentle Noble Path he later taught equals the handy approach. The interior resolve that is called for, is just a soft-going practice. Dharma itself is Transcendental Intelligence as it manifests.

Teach Buddhahood in Essence and Ultimate Oneness. Skillful means of evolving a Deep Intelligence inside, can be got from Noble Wisdom in the form of various terms, expressions, and symbols. They may further good living too. One should preach to awaken great thinkers and stay away from unproductive figments of imagination and other useless manifestations of mind. Sublime and Transcendental Intelligence is a Gem that forms (breaks the Light) into many colors. Nevertheless, Transcendental Intelligence (Arya-jnana) itself is an expression of Noble Wisdom, that is, the Womb of "Suchness" and All-conserving Deep Mind (Alaya-vijnana) which in its pure Essence abides in tranquility forever.

Chapter 7. Self-Realisation

A: Transcendental Intelligence rises when the intellectual-mind reaches its limit Irrelevant ideas must be transcended the link between the intellectual-mind and Universal Mind, a link which is called cognition. Such high cognition is not an individualised organ like the intellectual-mind. It can be trained – trained to read into Universal Mind. Intuitive cognition of this kind also brings about self-realisation through identification.

Q: What clear understandings should we have if we succeed in the discipline that leads to self-realisation?

A: Discard unsuitable notions while meditating deeply or alone. Have a true conception of what has to be recognises and accepted. Pay less attention to false-imagination (whirling ideas during a sitting. Lessen the severe attachments to what is without substance too. Accept the fact that his own mind and personality is fit for entering imagelessness. Further, Noble Wisdom is not comparable to perceptions had by the sense-mind or to what is mentally grasped by unaided discriminating and intellectual-mind.

Self-realisation is based on identity and oneness. To enter into it you must be free from major presuppositions and attachments and "glide and hover into It", so to speak.

Q: How we may get reasonably detached to succeed in this?

A: The notion of being backs up and subsists in procreative life; and life's attachments. When the external world ceases to be perceived or noted through diving inward, it aligns you with a state of imagelessness and having no ideas or notions whatever – not of emancipation, and not of non-being. It Is, and in Its own right, so to speak.

But the ignorant go on attaching themselves, even charmed with their prison. But the wise should possess enough skillful means to avoid becoming attached to words and the grasping of meanings. Next establish yourselves where there will be a "turning about" in the deepest seat of consciousness by means of which you will attain self-realisation of Noble Wisdom and be able to enter into all the Buddha-lands and assemblies. There you may attain to see in your heart how things in the world of beings may be perfectly one with yourself.

The great teachings are designed to keep one away from all irrelevant notions, for the Realisation called for is an inner experience within the inner consciousness. It shines out with its own clear light. To the earnest disciple this is the way, a way that is open to increasing attainments in deep dhyana (meditation) and self-realisation of Existential Proficiency. One should even enjoy fruits from this.

Q: Tell about the One Vehicle which characterises the attainment of Great Wisdom?

A: Retire to a quiet, secluded place and reflect within yourself. Make proper efforts at advancing along the stages of the way, and do it on your own. I call this the One Vehicle, but I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realise Nirvana, unaided. Earnest disciples should receive training in such meditation and dhyana. They may also be aided by devices and expedients to realise and transform and take to non-outflowings. However, disciples can hardly realise Nirvana unaided.

Q: What are the steps that will lead an awakened disciple toward the self-realisation of Existential Proficiency?

A: Get into the habit of looking at things truthfully, and understand that mind in its essence-nature has nothing to do with discrimination nor thoughts of causation. Rather, Universal Mind in its pure essence is a state of imagelessness, its own pure nature is greatly unattached, and the conscious mind has to tune into it and also stay attuned by how it goes on living, how it makes a living, and so on. Therefore, desist from low takes in the discipline of dhyana that leads to the realisation of Noble Wisdom.

As for the kind of focused meditation (dhyana) to train yourself in, adhere to he dhyana of the Tathagatas. it is far from the "still-sitting" of vacant minds, or of despising and undermining the body, or just trying not to think. Good dhyana is not that.

Those who spend priceless time in dhyana to examine differentiations of this and that, could do better as well.

The dhyana with Oneness, or a Divine Name (mantra), for its object is practised by those who cling to the notion of an ultimate Tathata, or "Suchness." Mind that the dhyana of those who Arrive, Tathagatas, is the dhyana of those who are entering on the stage of Tathagatahood (Unity within) , who enter into pure dhyana, where lesser things and ideas are transcended and forgotten for a spell or a long time, and there remains "Tathagata and Tathata merged into One". Hence, welcome a new Tathagata.

Goddard, Dwight, ed. A Buddhist Bible. Thetford, VT.: Dwight Goddard, 1932.