Lankavatara Sutra Chapter Extracts

• Chapter 12. Tathagatahood Which Is Noble Wisdom
• Chapter 13. Nirvana

Chapter 12. Tathagatahood Which Is Noble Wisdom

Q: It has been taught that the Buddhas are subject to neither birth nor destruction, and you have said that "the Unborn" is one of the names of the Tathagatas. What does it mean?

A: The Tathagata is not to be conceived as other things are, nor is he without significance; yet the Tathagata suggests "The Mind-appearing One" (Manomayakaya) which his Essence-body assumes above normal birthing. This is beyond the understanding of common disciples and masters and even beyond the full comprehension of those inner-sky divers who remain in the seventh stage.

Q: If unborn, is there anything to take hold of?

A: I may be known by uncounted names, each one referring to one or more of my aspects and hues. Some address me by different names not realising that they are all names of the one Tathagata, the Self-existent One, some as Buddha. Then there are others who recognise me as Brahma, who see me as Sun, as Moon; some as Varuna. Still there are others who speak of me as the Suchness, as Truth, as Reality, as Ultimate Principle. Still others see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as Divine Mind and Noble Wisdom.

By these and many other names people see me as the moon is seen in water, and do not fully understand the meaning and significance of the words they use; not having their own self-realisation of Truth. Therefore they cling to the words of what has been told them in order to gain the true meaning, instead of having confidence in self-confirming Truth as revealed inside. One should have confidence in the self-realisation of Noble Wisdom.

Q: How is the self-nature of the Tathagatas?

A: If the Tathagata is to be described as un-made or un-born, we would be guilty of dualistic discrimination. If the Tathagata is something made, he would be impermanent.

Each thing may have its own individuality – the being of a horse is not of cow nature – it is such as it is of its own nature. But, nevertheless, its own nature is of the nature of a dream or a vision. The idea that all things are essentially un-born can be appreciated.

Yet, bear in mind that all these words and indications as applied to the Tathagatas apply to something removed from measurement, which is beyond reasoning, – and that is the Tathagata. The self-nature of Tathagatahood is far removed from all predicates and measurements; the self-nature of Tathagatahood is also called Noble Wisdom.

Q: Are the Tathagatas permanent or impermanent?

A: The Tathagatas are neither permanent nor impermanent, is a fit answer. The Tathagatas are not connected with the so-called creating agencies and in that sense they are impermanent. The Tathagatas come forth after they got rid of unrealism when Noble Wisdom gets established: they do not rise from the discrimination of unrealities.

Intelligence rising with the attainment of enlightenment is of a permanent nature. This Truth-essence which is discoverable in the enlightenment of all who are enlightened, is realisable as the regulative and sustaining principle of Reality, which forever abides. This Great Intelligence attained intuitively by the Tathagatas by their self-realisation of Noble Wisdom, is a realisation of their own self-nature, – in this sense the Tathagatas are permanent. Noble Wisdom is realised within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet is beyond existence. It has its own character. It is the cause of highest Reality, it is its own causation. It is eternal, perennial, and revealed in the exalted state of Noble Wisdom.

That is the self-nature of the Tathagatas. When the teachings of the Dharma are fully understood and are perfectly realised, that which is realised in one's deepest consciousness is one's own Buddha-nature revealed as Tathagata.

There is no distinction among Buddhas except as they manifest various transformations according to the different dispositions of beings that are to be disciplined and emancipated. In the Ultimate Essence, Dharmakaya, all the Buddhas of the past, present and future are of one sameness.

F: The self-realisation of Noble Wisdom by all the Tathagatas is the same as my own self-realisation of Noble Wisdom; and all the Tathagatas bear witness that the state of self-realisation is free from words and discriminations and has nothing to do with the dualistic way of speaking. Through self-realisation one receives the inner teachings of the Tathagatas, not through words of discrimination.

The eternally-abiding Reality, also called the "substance" of Truth (dharmadhatu) abides forever whether a Tathagata appears in the world or not. So does the Reason of all things (dharmata) eternally abide; so does Reality (paramartha) abide and keep its order. What has been realised by myself and all other Tathagatas is this Reality (Dharmakaya), the eternally-abiding self-orderliness of Reality; the "suchness" (tathata) of things; the realness of things (bhutata); Noble Wisdom which is Truth itself.

The sun radiates its splendor spontaneously; in like manner do the Tathagatas radiate the Truth of Noble Wisdom without recourse to words.

Q: Blessed One, you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha as though they were different; how can they be the same and yet different?
      A: As for Nirmana-Buddha, the Buddha of Transformations: In the many transformations of the Tathagata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thoughtfulness, and tranquillisation; he teaches the true nature of the mind-system as a whole: its forms, functions and ways of performance. The Nirmana-Buddha covers all complexities simplified, all thoughts analysed; at the same time it shows the harmonising, unifying power of sympathy and compassion. And it brings into perfect Oneness the discordant many.
      The Nishyanda-Buddha, the "Out-flowing-Buddha," through Deep, Inner Intelligence reveals the true meaning and significance of appearances, discrimination, attachment; and of the power of habit-energy which is accumulated and conditions so much. Deep, Inner Intelligence aids transcending and self-realisation of Noble Wisdom, advancing that the true imagelessness of Reality is made manifest. The Nishyanda-Buddha symbolises the emergence of unmanifest and general compassion. Looked at from the forth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathagatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya.

Dharmata-Buddha is Buddhahood in Oneness of tranquillity. As Subtle Wisdom, Dharmata-Buddha transcends things, and is the goal of intuitive self-realisation, and is the self-nature of the Tathagatas. As Subtle Wisdom, Dharmata-Buddha is quite inscrutable, ineffable, unconditioned. Dharmata-Buddha is the Ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun which holds all, illumines all. Its inconceivable Essence is made manifest in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of Nirmana-Buddha.

Q: Tell more about the Dharmakaya?

A: We have been speaking of it in terms of Buddhahood, but may just as well speak of it as the Truth-body, or the Truth-principle of Ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under seven aspects:

1. As Citta-gocara, it is the world of spiritual experience and the abode of the Tathagatas on their outgoing mission of emancipation. It is Noble Wisdom manifested as the principle of irradiancy and individuation.
2. As Jnana, it is the mind-world and its principle of intellection and consciousness.
3. It is the physical world of birth and death with its thinking and thought-about - with sensation, perception, discrimination, desire, attachment and suffering.
4. It appears as the integrating principle of charity and sympathy.
5. In a realm still higher, analogous to the mind-world, the interests of heart transcend those of the mind. There It appears as the principle of compassion and self-giving.
6. In the spiritual realm where Buddhahood can be attained, it appears as the principle of perfect Love (Karuna). Here the noble one enters into his self-realisation of Subtle Wisdom which is the bliss of the Tathagata's perfect enjoyment of his inmost nature.
7. As Prajna it is the active aspect of the Ultimate Principle wherein both the forth-going and the in-coming principles are alike, implicit and potential, and wherein both Wisdom and Love are in perfect balance, harmony and Oneness.

These are the seven aspects of the Ultimate Principle of Dharmakaya and its quite inscrutable Oneness. We speak of it as Dharmakaya, as Nirvanaland; what does it matters?

One had better go for self-realisation of Noble Wisdom.

13. Nirvana

Q: Tell about Nirvana, please.

A: The term, Nirvana, is used with many different meanings by different people, but these people may be divided into four groups:

1. There are people who are suffering, or who are afraid of suffering, and who think of Nirvana;
2. There are the philosophers who try to discriminate Nirvana;
3. There are the class of disciples who think of Nirvana in relation to themselves;
4. There is the Nirvana of the Buddhas.

1. Those who are suffering or who fear suffering, think of Nirvana as an escape and a recompense. They are not aware that Universal Mind and Nirvana are One, and that this life-and-death world and Nirvana are not to be separated. Instead of meditating on the imagelessness of Nirvana, the ignorant ones talk of different ways of emancipation, and cling to the notion of Nirvana that is outside what is seen of the mind and thus go on rolling themselves along with the wheel of life and death.

2. As to the Nirvanas discriminated by the philosophers, some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished. This and many other views advanced by philosophers with their various reasonings are not truly acceptable, as they all conceive Nirvana dualistically and in some causal connection. But in Nirvanaland there is no speculating discrimination and similar plots. Nirvanaland as Truth is not where the philosopher imagines it to be. Nirvana is not to be found by mental searching, but by quieting the mind appropriately.

3. The notion of Nirvana as an eternity of bliss is OK, as it stages inner progress of Samadhis (absorptions) toward a "turning-about" at the deepest seat of consciousness. In the great bliss of various Samadhis persons pass to Nirvana, and later return to this world of life and death.

4. A deep assurance and conviction comes with the unfolding insight. The mortal-mind ceases to discriminate, there is no more thirst for learning, no more thirst for eternal life; there is no more accumulation of habit-energy; and attainment of self-realisation of Noble Wisdom. That is the heart's assurance of Nirvana.

The Transformation-Buddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and great alike. To encourage them to better living, proficient living.

In the perfect self-realisation of Subtle Wisdom the life that he lives thereafter is the Tathagata's universalised life in its transformations. Where there is no more attachment to external things. There is insight into the abode of Reality. Nirvana is found by the attainment of the "turning-about" in the deepest seat of consciousness, self-realisation of Noble Wisdom is fully entered into, – that is the Nirvana of the Tathagatas.

Nirvana is the realm of Dharmata-Buddha.

Be influenced by the wisdom and love of the Tathagatas of Transformation to lay up a stock of merit and ascend the stages. But they are already in the Tathagata's Nirvana, for in Divine Wisdom all things are in Nirvana from the beginning also.

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