Lankavatara Sutra Chapter Extracts

• Chapter 8. Gaining Deep Self-Realisation
• Chapter 9. The Fruit of Self-Realisation

Chapter 8. Gaining Deep Self-Realisation

Q: Tell us more as to what makes up the state of self-realisation?

A: Inside the disciple there is the exalted state of self-realisation of Noble Wisdom. He should abandon irrelevant thoughts and hold himself firmly to the continuously ascending journey of the stages into It.

The exalted state of self-realisation is deep in a state of mental concentration. In the continuous effort to arrive at that state he must seek to annihilate vagrant thoughts and notions belonging to the externality of things, and the noblest ideas of imagelessness and so on. By that the table is set for getting inward and for realising Truth in the state that yogis call Samadhi. It is blissful, and inherent in it lies dormant powers that can aid in transforming a life.

Having attained this exalted and blissful state of realisation, the good meditator must not give himself up solely to the enjoyment of its bliss, but exert himself in the bliss too, in appropriate ways. That is how hidden powers are developed.

The mind-system goes on functioning after the great attainment. Otherwise, how could Buddhas have preached? The mind-system still goes on functioning, though the Deep Dweller is not very much attached after great inward tranquillity has been attained.

Birth-and-death and Nirvana are not separate, and Nirvana is Universal Mind purely.

The true functioning of the mind is subtle and difficult to be understood for some. Tathagatas and others who are firmly established in Deep Mind can bring out understanding of Its workings from inside and outward. One should ever seek to see things truly (yathabhutam), and firmly plant roots of goodness. Deep Mind Within knows no limits made by differentiations; there is where to plant the deepest merits too.

To get time for such eternity-labour, avoid and eliminate turmoil and sleepiness, keep away from philosophy treatises, and the ritual and ceremonies of professional priestcraft. Rather, withdraw to a secluded place and practise congenial spiritual disciplines. By so doing so, true insight gets the best chance to emerge. Adhere to the workings of Universal Mind in its Essence, and stay attuned (assonance helps) or in deep conformity to its tall assets. In such ways Tathagatas live Essence in their way, although ways may vary with individuals.

Further advance along the stages of deep meditation includes repeatedly, recurrent abandoning of the understanding of mind that is gained by right-knowledge. It is done by going deep within through contemplation. For in comparison with Noble Wisdom that understanding is like a lame donkey. Entering deeper still inside, he should develop a flair for imagelessness, willingness to rightfully share; and detachment from foolish notions of final self-realisation so far as it has only been gained in some measure. So detach yourself enough so as to attain the Tathagata stage of Noble Wisdom itself.

Q: Is the purification of the evil outflowings of the clinging and noting mind gradual or instantaneous?

A: There are evil outflowings that rise from thirst (and hunger), grasping and attachment; and others that arise from illusions. Good behavior often requires suitable control and effort. Parts of such essential elements of living are gained laboriously. Clearing insight helps toward the Attainments.

Barren-making evil out-flowings can be purified by excellent conformity, study and meditation, in part gradually, in rarer cases in a thrice. Study fit and helpful teachings and meditate on gradually to win what is appropriate from it. Do not try to be free from aid and encouragement, though. Some Tathagatas may discreetly and mysteriously aid a person, often unknown to him or her. Deep understanding is a fruit of the contemplative life.

Good non-outflowings that come with self-realisation of Noble Wisdom, involve purification deep inside, and a waking up from notions that are not of avail in the real world, that may come by the grace of the Tathagatas too. Tathagatas lead earnest disciples to a state of imagelessness; till ideas of time itself (kala) are cleared away, revealing instantaneously the realm of Transcendental Buddahood and the unity of here-and-now. It includes vital elements of the past and so-called future.

Hence, the route into Universal Mind may be gradually cleared by purification that make unwelcome out-flowings less, and by good conformity that employs such as study and meditation. Gradual or instantaneous self-realisation – a "ray" of pure Self-nature, shines forth. By it the inward person is matured at once, as it were, and from then on spontaneously radiates what is to be radiated from on high, also mistakes of of some who had better luff thereby, rather than fall into deeper and graver errors.

Chapter 9. The Fruit of Self-Realisation

Q: What is the fruitage that comes with self-realisation of Noble Wisdom?

A: First, there will come a clearing insight into the meaning and significance of things and following that will come an unfolding insight into the significance of the spiritual ideals (Paramitas). By reason of such insight one "sides" deeply into the abode of imagelessness and is better able to experience the higher Samadhis and gradually to pass through the higher stages.

After experiencing a "turning-about" in the deepest seat of consciousness, such meditators will experience other Samadhis even to the highest, the One that belongs to the Tathagatas and their transformations. They will be able to enter into the realm of consciousness that lies beyond the consciousness of the mind-system, even the consciousness of Tathagatahood. They will become endowed with powers, loving compassion, and ability to enter into a lot, Buddha-lands included. After they attain self-realisation they will find themselves reacting thought-lessly out of a compassionate heart, their own heart.

Q: Do tell us about the sustaining power of the Tathagatas that help or assist climbers (meditators) to attain self-realisation of Noble Wisdom.

A: There are two kinds of sustaining power, which issue from the Tathagatas and are at the service of some. The first kind of sustaining power is the climber's own heart-felt respect and faith in the Buddhas. The second kind of sustaining power is the power radiating from the Tathagatas that enables these climbers to attain and to pass through various inner states (Samadhis and Samapattis) without becoming completely intoxicated by their bliss.

The climber may be helped or sustained by the power of the Buddhas. Earnest disciples and masters and still others may experience this sustaining power of the Buddhas in their Samadhis and Samapattis. Samadhis, psychic faculties and teachings are in part realised by the sustaining power of the Buddhas. Where the Tathagatas enter there will be unheard music, music among the grass and shrubs and trees, and in mountains and towns and palaces and hovels; and much more music in the hearts of those endowed with sentiency.

By bestowal of this sustaining power, the inner risers are enabled to avoid of ugly karma; they are enabled to transcend the dhyana of the beginners and to advance beyond the experience and truth already attained; to attain the stage of Tathagatahood. But for this sustaining power they would relapse into the ways and thoughts of the philosophers, easygoing disciples and the evil-minded, and miss the attainment.

Q: It has been said by Buddha that by fulfilling the six Paramitas, Buddhahood is realised. Do tell us what the Paramitas are, and how they are to be fulfilled, please. A: The Paramitas are ideals of spiritual perfection that are to be guides on the path to self-realisation. There are six of them but they are to be considered in three different ways according to the progress of the Bodhisattva on the stages. At first they are to be considered as ideals for the worldly life; next as ideals for the mental life; and, lastly, as ideals of the spiritual and unitive life.

In the worldly life one should cherish ideals of charity, thoughtfulness and wisdom. Even in the worldly life the practice of these virtues will bring rewards of happiness and success.

In the mind-world of earnest ones their practice will bring joys of emancipation, enlightenment and peace of mind, as the Paramitas are grounded on fit knowledge and may attune one to the Other Shore. Paramitas become ideal and more sympathetic and understanding; good behavior will call for something more than outward conformity – one should practise simplicity at least. Patience will now call for patience with one's self. Zeal will be addressed to a certain self-control in following the Noble Path and in manifestating the Dharma in one's own life. Thoughtfulness will give way to mindfulness with intuitions of significance and spirit. The Paramita of Wisdom (Prajna) will no longer be concerned with pragmatic wisdom and erudition, but All-inclusive Truth.

The third aspect of the Paramitas as seen in the ideal perfections of the Tathagatas can only be fully understood by a Tathagata. Free from ordinary attachments their minds are free to soar or consider sentient beings. The ideal of charity is shown in the enjoyments of disciples, their seemingly spontaneous and effortless actualizing of fine behavior. To exert oneself with energy in going within is fine Zeal. To keep the mind riveted in Nirvana,—that is the Paramita of Mindfulness. The Prajna-Paramita, which is Noble Wisdom, in the end is love-filled imagelessness. After an inscrutable "turning-about" happens in the inmost consciousness one has got self-realisation of Noble Wisdom, the highest Prajna-Paramita.

Q: What is meant by a transcendental body?

A: I will talk of three kinds of transcendental bodies: First, the one in which sky-divers attains enjoyment of the Samadhis and Samapattis (elevated dhyana attainments). Second, there is the one which is assumed by the Tathagatas with no attachment. Third, there is the one in which the Tathagatas receive their intuition of Dharmakaya.

The transcendental personality that enters into the enjoyment of the Samadhis comes with the third, fourth and fifth stages as the mentations of the mind-system become quieted and waves of consciousness are no more stirred on the face of Universal Mind. In this state, the conscious mind is still aware, in a measure, of the bliss being experienced by this cessation of the mind's activities.

The second kind of transcendental personality is the kind assumed by the sky divers (advancing meditators) and Arrivers (Tathagatas) as bodies of transformation by which they demonstrate their original vows in the work of achieving and perfecting. When the inner diver has a thorough-going penetration into the maya-like nature of things and understands the dharma of imagelessness, his deepest consciousness "revolves" and he becomes able to experience the higher Samadhis even to the highest. By entering into these exalted Samadhis he attains a personality that transcends the conscious-mind, by reason of which he obtains supernatural powers. And then he is able to move as he wishes, as quickly as a dream changes, as quickly as an image changes in a mirror. Through this transcendental body, this "mind-vision-body", he is able to be in all the assemblages in all the Buddha-lands. While his mind keeps functioning in the body, his thoughts may be a hundred thousand yojanas away. In the same fashion the transcendental personality that experiences the Samadhi Vajravimbopama will be endowed with supernatural powers and psychic faculties and self-mastery by reason of which he will be able to follow the noble paths that lead to the assemblages of the Buddhas, moving about as freely as he may wish. This transcendental personality is not his old body, but is the transcendental embodiment of his original vows of self-yielding.

The third kind of transcendental personality is so ineffable that it is able to attain intuitions of the Dharmakaya, that is, it attains intuitions of the boundless and inscrutable cognition of Universal Mind. As climbers attain the highest of the stages and become conversant with all the treasures to be realised in Noble Wisdom, they will attain this inconceivable transformation-body which is the true nature of all the Tathagatas past, present and future, and will participate in the blissful peace which pervades the Dharma of all the Buddhas.

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