Nirvana - The Lankavatara Sutra

Bodhisattva · 05-18-2005, 04:04 PM

http://www.buddhistinformation.com/l...tara_sutra.htm

Chapter XIII
Nirvana

Then said Mahamati to the Blessed One: Pray tell us about Nirvana?

The Blessed one replied: the term, Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas.

Those who are suffering or who fear suffering, think of Nirvana as an escape and recompense. They imagine that Nirvana consists in the future annihilation of the senses and the sense-minds; 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. These ignorant ones, instead of meditating on the image-less-ness of Nirvana, talk of different ways of emancipation. Being ignorant of, or not understanding, the teachings of the Tathágatas, they 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.

As to the Nirvanas discriminated by the philosophers: there really are none. Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity.

Again, some philosophers explain deliverance as though it was the mere stopping of discrimination, as when the wind stops blowing, or as when one by self-effort gets rid of the dualistic view of knower and known, or gets rid of the notions of permanency and impermanency; or gets rid of the notions of good and evil; or overcomes passion by means of knowledge--to them Nirvana is deliverance. Some, seeing in "form" the bearer of pain alarmed by the notion of "form" and look for happiness in a world of "no-form." Some conceive that in consideration of individuality and generality recognizable in all things inner and outer, that there is no destruction and that all beings maintain their being forever and, in this eternality, see Nirvana. Others see the eternally of things in the conception of Nirvana as the absorption of the finite-soul in the supreme Atman; or who see all things as a manifestation of the vital-force of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary substance and a primary soul, that react differently upon each other and thus produce all things from the transformations of qualities; some think that the world is born of action and interaction and that no other cause is necessary; others think that Ishvara is free creator of all things; clinging to these foolish notions, there is no awakening, and they consider Nirvana to consist in the fact that there is no awakening.

Some imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various precious crystals, or the pointed-ness of a thorn. Some conceive being to be Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another. Some, thinking that time is the creator and that as the rise of the world depends on time; they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise.

These views severally advanced by the philosophers with their various seasonings are not in accord with logic nor are they acceptable to the wise. They all conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching, the more his mind becomes confused the more he confuses other people.

Bodhisattva · 05-18-2005, 04:05 PM

As to the notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samádhis-for themselves. They recognize that the world is only a manifestation of mind and that all discriminations are of the mind, and so they forsake social relations and practice various spiritual disciplines and in solitude seek self-realization of Noble Wisdom by self-effort. They follow the stages to the sixth and attain the bliss of the Samádhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samádhis, they pass to their Nirvana, but it is not the Nirvana of the Tathágatas. They are of those who have "entered the stream"; they must return to this world of life and death.

Then said Mahamati to the Blessed One: When the Bodhisattvas yield up their stock of merit for the emancipation of all beings, they become spiritually one with all animate life; they themselves may be purified, but in others there yet remain unexhausted evil and un-matured karma. Pray tell us, Blessed One, how the Bodhisattvas are given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas?

The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva’s assurance comes with the unfolding insight that follows passion hindrances cleared away, knowledge hindrance purified, and ego-less-ness clearly perceived and patiently accepted. As the mortal-mind ceases to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habit-energy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains self-realization of Noble Wisdom that is the heart’s assurance of Nirvana.

There are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva’s mission and yet who cannot wholly forget the bliss of the Samádhis and the peace of Nirvana-for themselves. The teaching of Nirvana in which there is no substrate left behind, is revealed according to a hidden meaning for the sake of these disciples who still cling to thoughts of Nirvana for themselves, that they may be inspired to exert themselves in the Bodhisattva’s mission of emancipation for all beings. The Transformation-Buddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and selfish. In order to turn their thoughts away from themselves and to encourage them to a deeper compassion and more earnest zeal for others, they are given assurance as to the future by the sustaining power of the Buddhas of Transformation, but not by the Dharmata-Buddha.

The Dharma, which establishes the Truth of Noble Wisdom, belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the Dharmata-Buddha and the Path is pointed out to them, which they are to follow. In the perfect self-realization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva’s individualized will-control, he no longer lives unto himself, but the life that he lives thereafter is the Tathágata’s universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva realizes that for the Buddhas there is no Nirvana.

The death of a Buddha, the great Parinirvana, is neither destruction nor death, else would it be birth and continuation. If it were destruction, it would be an effect-producing deed, which is not. Neither is it a vanishing nor abandonment, neither is it attainment, nor is it of no attainment; neither is it of one significance nor of no significance, for there is no Nirvana for the Buddhas.

The Tathágata’s Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing bewilderment; is where, getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the twofold hindrances are cleared away and the twofold ego-less-ness is patiently accepted; is where, by the attainment of the "turning-about" in the deepest seat of consciousness, self-realization of Noble Wisdom is fully entered into, that is the Nirvana of the Tathágatas.

Nirvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattvas in the bliss of the Samádhis; is where compassion for others transcends all thoughts of self; is where the Tathágata stage is finally realized.

Nirvana is the realm of the Dharmata-Buddha; it is where the manifestation of Noble Wisdom that is Buddhahood expresses itself in Perfect Love for all; it is where the manifestation of Perfect Love that is Tathágata-hood expresses itself in Noble Wisdom for the enlightenment of all- -there, indeed, is Nirvana!

There are two classes of those who may not enter the Nirvana of the Tathágatas: there are those who have abandoned the Bodhisattva ideals, saying, they are not in conformity with the sutras, the codes of morality, nor with emancipation. Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings, saying, "So long as they do not attain Nirvana, I will not attain it for myself," voluntarily keep themselves out of Nirvana. But no beings are left outside by the will of the Tathágatas; some day each and every one will be influenced by the wisdom and love of the Tathágatas of Transformation to lay up a stock of merit and ascend the stages. But, if they only realized it, they are already in the Tathágata’s Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning.

http://www.buddhistinformation.com/l...tara_sutra.htm

**SageTree** · 04-08-2011, 01:21 PM

bump to the heads who don't come around much any more.... or at least post

The Rev · 04-08-2011, 01:23 PM

I have already attained Nirvana. In fact, I have ALL their CDs.

The Rev

**SageTree** · 04-08-2011, 01:28 PM

My parents took away 'In Utero' when I was 13-14.... It's the first record I bough when I moved out.... *thumbs nose in the air*

But for some reason they didn't blink or notice my Bad Religion album "How could hell be any worse?" .... go figure.

The Lankavatara Sutra is a goodie. Very long, but full of good stuff.

Saw Cellestial Pillow viewing it on 'who is on line' and thought I'd just bump it up.

I miss Bodhi, even though I hardly knew em.

Lankavatara Sutra

05-18-2005, 04:04 PM	#1 (permalink)
Bodhisattva Professed Monster Join Date: Oct 2002 Location: The Spectator's Malevolent Neutrality Posts: 328 Thanks: 5 Thanked 18 Times in 12 Posts	Nirvana - The Lankavatara Sutra http://www.buddhistinformation.com/l...tara_sutra.htm Chapter XIII Nirvana Then said Mahamati to the Blessed One: Pray tell us about Nirvana? The Blessed one replied: the term, Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas. Those who are suffering or who fear suffering, think of Nirvana as an escape and recompense. They imagine that Nirvana consists in the future annihilation of the senses and the sense-minds; 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. These ignorant ones, instead of meditating on the image-less-ness of Nirvana, talk of different ways of emancipation. Being ignorant of, or not understanding, the teachings of the Tathágatas, they 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. As to the Nirvanas discriminated by the philosophers: there really are none. Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity. Again, some philosophers explain deliverance as though it was the mere stopping of discrimination, as when the wind stops blowing, or as when one by self-effort gets rid of the dualistic view of knower and known, or gets rid of the notions of permanency and impermanency; or gets rid of the notions of good and evil; or overcomes passion by means of knowledge--to them Nirvana is deliverance. Some, seeing in "form" the bearer of pain alarmed by the notion of "form" and look for happiness in a world of "no-form." Some conceive that in consideration of individuality and generality recognizable in all things inner and outer, that there is no destruction and that all beings maintain their being forever and, in this eternality, see Nirvana. Others see the eternally of things in the conception of Nirvana as the absorption of the finite-soul in the supreme Atman; or who see all things as a manifestation of the vital-force of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary substance and a primary soul, that react differently upon each other and thus produce all things from the transformations of qualities; some think that the world is born of action and interaction and that no other cause is necessary; others think that Ishvara is free creator of all things; clinging to these foolish notions, there is no awakening, and they consider Nirvana to consist in the fact that there is no awakening. Some imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various precious crystals, or the pointed-ness of a thorn. Some conceive being to be Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another. Some, thinking that time is the creator and that as the rise of the world depends on time; they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise. These views severally advanced by the philosophers with their various seasonings are not in accord with logic nor are they acceptable to the wise. They all conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching, the more his mind becomes confused the more he confuses other people. __________________

05-18-2005, 04:05 PM	#2 (permalink)
Bodhisattva Professed Monster Join Date: Oct 2002 Location: The Spectator's Malevolent Neutrality Posts: 328 Thanks: 5 Thanked 18 Times in 12 Posts	As to the notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samádhis-for themselves. They recognize that the world is only a manifestation of mind and that all discriminations are of the mind, and so they forsake social relations and practice various spiritual disciplines and in solitude seek self-realization of Noble Wisdom by self-effort. They follow the stages to the sixth and attain the bliss of the Samádhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samádhis, they pass to their Nirvana, but it is not the Nirvana of the Tathágatas. They are of those who have "entered the stream"; they must return to this world of life and death. Then said Mahamati to the Blessed One: When the Bodhisattvas yield up their stock of merit for the emancipation of all beings, they become spiritually one with all animate life; they themselves may be purified, but in others there yet remain unexhausted evil and un-matured karma. Pray tell us, Blessed One, how the Bodhisattvas are given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas? The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva’s assurance comes with the unfolding insight that follows passion hindrances cleared away, knowledge hindrance purified, and ego-less-ness clearly perceived and patiently accepted. As the mortal-mind ceases to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habit-energy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains self-realization of Noble Wisdom that is the heart’s assurance of Nirvana. There are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva’s mission and yet who cannot wholly forget the bliss of the Samádhis and the peace of Nirvana-for themselves. The teaching of Nirvana in which there is no substrate left behind, is revealed according to a hidden meaning for the sake of these disciples who still cling to thoughts of Nirvana for themselves, that they may be inspired to exert themselves in the Bodhisattva’s mission of emancipation for all beings. The Transformation-Buddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and selfish. In order to turn their thoughts away from themselves and to encourage them to a deeper compassion and more earnest zeal for others, they are given assurance as to the future by the sustaining power of the Buddhas of Transformation, but not by the Dharmata-Buddha. The Dharma, which establishes the Truth of Noble Wisdom, belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the Dharmata-Buddha and the Path is pointed out to them, which they are to follow. In the perfect self-realization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva’s individualized will-control, he no longer lives unto himself, but the life that he lives thereafter is the Tathágata’s universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva realizes that for the Buddhas there is no Nirvana. The death of a Buddha, the great Parinirvana, is neither destruction nor death, else would it be birth and continuation. If it were destruction, it would be an effect-producing deed, which is not. Neither is it a vanishing nor abandonment, neither is it attainment, nor is it of no attainment; neither is it of one significance nor of no significance, for there is no Nirvana for the Buddhas. The Tathágata’s Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing bewilderment; is where, getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the twofold hindrances are cleared away and the twofold ego-less-ness is patiently accepted; is where, by the attainment of the "turning-about" in the deepest seat of consciousness, self-realization of Noble Wisdom is fully entered into, that is the Nirvana of the Tathágatas. Nirvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattvas in the bliss of the Samádhis; is where compassion for others transcends all thoughts of self; is where the Tathágata stage is finally realized. Nirvana is the realm of the Dharmata-Buddha; it is where the manifestation of Noble Wisdom that is Buddhahood expresses itself in Perfect Love for all; it is where the manifestation of Perfect Love that is Tathágata-hood expresses itself in Noble Wisdom for the enlightenment of all- -there, indeed, is Nirvana! There are two classes of those who may not enter the Nirvana of the Tathágatas: there are those who have abandoned the Bodhisattva ideals, saying, they are not in conformity with the sutras, the codes of morality, nor with emancipation. Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings, saying, "So long as they do not attain Nirvana, I will not attain it for myself," voluntarily keep themselves out of Nirvana. But no beings are left outside by the will of the Tathágatas; some day each and every one will be influenced by the wisdom and love of the Tathágatas of Transformation to lay up a stock of merit and ascend the stages. But, if they only realized it, they are already in the Tathágata’s Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning. http://www.buddhistinformation.com/l...tara_sutra.htm __________________

04-08-2011, 01:21 PM	#3 (permalink)
SageTree ~Kalyāṇa-mitrā~ Join Date: Sep 2000 Location: In Love Posts: 22,612 Blog Entries: 26 Thanks: 11,486 Thanked 5,709 Times in 4,024 Posts	bump to the heads who don't come around much any more.... or at least post __________________ YaHooka is.... Cannabis lovers from around the world pulling up a comfy chair, picking up a vaporizer, a bong, a brownie, a pipe, or a joint, getting high, stoned, buzzed or healthy. Uniting our minds in conversation...While Portraying a Positive Image of marijuana and marijuana users to the world. Treat your fellow YaHookans with kindness,respect and tolerance. "We're not here to judge what's good from bad, But to do the things that are right."

04-08-2011, 01:23 PM	#4 (permalink)
The Rev Clear Light Join Date: Oct 2002 Location: In my head, somewhere. Posts: 17,674 Thanks: 4,716 Thanked 5,059 Times in 2,710 Posts	I have already attained Nirvana. In fact, I have ALL their CDs. The Rev __________________ "You're seriously flying close to the fag-sun, icarus." -Flamingnun

04-08-2011, 01:28 PM	#5 (permalink)
SageTree ~Kalyāṇa-mitrā~ Join Date: Sep 2000 Location: In Love Posts: 22,612 Blog Entries: 26 Thanks: 11,486 Thanked 5,709 Times in 4,024 Posts	My parents took away 'In Utero' when I was 13-14.... It's the first record I bough when I moved out.... thumbs nose in the air But for some reason they didn't blink or notice my Bad Religion album "How could hell be any worse?" .... go figure. The Lankavatara Sutra is a goodie. Very long, but full of good stuff. Saw Cellestial Pillow viewing it on 'who is on line' and thought I'd just bump it up. I miss Bodhi, even though I hardly knew em. Lankavatara Sutra __________________ YaHooka is.... Cannabis lovers from around the world pulling up a comfy chair, picking up a vaporizer, a bong, a brownie, a pipe, or a joint, getting high, stoned, buzzed or healthy. Uniting our minds in conversation...While Portraying a Positive Image of marijuana and marijuana users to the world. Treat your fellow YaHookans with kindness,respect and tolerance. "We're not here to judge what's good from bad, But to do the things that are right." Last edited by SageTree; 04-08-2011 at 01:36 PM.

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