Tuesday, July 07, 2009

Lankavatara Sutra Chapter 2, Section X1(b) - XIII

I'm still using this text.

This quite profound, to me; it is the "Big Mind" as described by Zen teachers before the term was trademarked. One might even say the trademarking of "Big Mind" made "Big MindTM" categorically not Big Mind...

It'd be interesting to watch the lawyers fight over this, if litigating lawyers interests you (I have 'em in my family)...I suspect new exceptions to trademark and copyright law might ensue through costly litigation. I shouldn't even be writing that...

  • No ultimate substance is to be obtained however much one might consider dualistic analysis. Here the engineer in me notes that dualistic analysis is often useful for other reasons, but we, as a professor of mine once pointed out "aren't philosphers."

  • And here we have, again, somewhat of a not only "how" but "why" not to think of that pink elephant mentioned in the Relaxation of Thoughts Sutra.

    At that time Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One: Is it not this way, Blessed One, that, seeing how discrimination takes place, we proceed to refer this to the non-rising of discrimination and infer that the horns exist not?

    The Blessed One said: No, indeed, Mahāmati, the non-existence of the horns [ on a hare] has no reference to the non-rising of discrimination. Why is it not so? Because there is discrimination owing to the idea of the horns. Indeed, depending upon the idea of the horns, Mahāmati, discrimination takes place. And because of this dependence of discrimination upon the idea of the horns, Mahāmati, and because of this relationship of dependence and apart from the anyānanya [different and not-different] relationship, one talks of the non-existence of the hare's horns, surely not because of the reference [to the horns of the bull]. If again, Mahāmati, discrimination is different (anya) from the hare's horns, (53) it will not take place by reason of the horns [and therefore the one is not different from the other]; but if it is not different (anānya), there is a discrimination taking place by reason of the horns [and therefore the one is different from the other]. However minutely the atoms are analysed, no horn [-substance] is obtainable; the notion of the horns itself is not available when thus reasoned. As neither of them [that is, the bull's nor the hare's] are existent, in reference to what should we talk of non-existence? Therefore, Mahāmati, the reasoning by reference as regards the non-existence of the hare's horns is of no avail. The non-existence of the hare's horns is asserted in reference to their existence [on the bull; but really a horn itself has no existence from the beginning]; have therefore no discrimination about it! Mahāmati, the dualism of being and non-being as held by the philosophers does not obtain as we see in the reasoning of horns.

  • Discrminiation (and monism) is a manifestation of Mind itself:

    And also, Mahāmati, let you and other Bodhisattvas reflect on the nature of discrimination which they have of the Mind itself, and let them go into all the Bodhisattva-lands where they should disclose the way of disciplining themselves in the manifestations of Mind itself.

XIII is largely a repetition, in verse, of what went before.

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