Saturday, August 28, 2010

Lankavatara Sutra, Chapter 4, Section LXXX

I'm using, as I have in the past, this translation.

As the terms of Buddhist psychology are used yet again in this chapter, I thin it's useful to quote again from Suzuki on these:

What may be termed Buddhist psychology in the Lanka consists in the analysis of mind, that is, in the classification of the Vijnanas. To understand thus the psychology of Buddhism properly the knowledge of these terms is necessary: citta, manas, vijnana, manovijnana, and alayavijnana.

To begin with Vijnana. Vijnana is composed of the prefix vi, meaning "to divide", and the root jna which means "to perceive", "to know". Thus, Vijnana is the faculty of distinguishing or discerning or judging. When an object is presented before the eye, it is perceived and judged as a red apple or a piece of white linen; the faculty of doing this is called eye-vijnana. In the same way, there are ear-vijnana for sound, nose-vijnana for odour, tongue-vijnana for taste, body-vijnana for touch, and thought-vijnana (manovijnana) for ideas—altogether six forms of Vijnana for distinguishing the various aspects of world external or internal.

Of these six Vijnanas, the Manojivnana is the most important as it is directly related to an inner faculty known as Manas. Manas roughly corresponds to mind as an organ of thought, but in fact it is more than that, for it is also a strong power of attaching itself to the result of thinking. The latter may even be considered subordinate to this power of attachment. The Manas first wills, then it discriminates to judge; to judge is to divide, and this dividing ends in viewing existence dualistically. Hence the Manas' tenacious attachment to the dualistic interpretation of existence. Willing and thinking are inextricably woven into the texture of Manas.

Citta comes from the root cit, "to think", but in the Lanka the derivation is made from the root ci, "to pile up", "to arrange in order". The Citta is thus a storehouse where the seeds of all thoughts and deeds are accumulated and stored up. The Citta, however, has a double sense, general and specific. When it is used in the general sense it means "mind", "mentation", "ideas", including the activities of Manas and Manovijnana, and also of the Vijnanas; while specifically it is a synonym of Alayavijnana in its relative aspects, and distinguishable from all the rest of the mental faculties. When, however, it is used in the form of Citta-matra, Mind-only, it acquires still another connotation. We can say that Citta appears here in its highest possible sense, for it is then neither simply mentation nor intellection, nor perception as a function of consciousness. It is identifiable with the Alaya in its absolute aspect. This will become clearer later on.

Alayavijnana is alaya+vijnana, and alaya is a store where things are hoarded for future use. The Citta as a cumulative faculty is thus identified with the Alayavijnana. Strictly speaking, the Alaya is not a Vijnana, has no discerning power in it; it indiscriminately harbours all that is poured into it through the channel of the Vijnanas. The Alaya is perfectly neutral, indifferent, and does not offer to give judgments.

Essentially, this talks about the seventh and eighth stages of attaining Buddhahood.

The Blessed One said this to [Mahāmati]: Those Bodhisattva-Mahāsattvas who have reached the sixth stage as well as all the Śrāvakas [those who are "hearers"]and Pratyekabuddhas ["lone Buddhas"] attain perfect tranquillisation. At the seventh stage, the Bodhisattva-Mahāsattvas, giving up the view of self-nature as subsisting in all things, attain perfect tranquillisation in every minute of their mental lives, which is not however the case with the Śrāvakas and Pratyekabuddhas; for with them there is something effect-producing, and in their attainment of perfect tranquillisation there is a trace [of dualism], of grasped and grasping. Therefore, they do not attain perfect tranquillisation in every minute of their mental lives which is possible at the seventh stage. They cannot attain to [the clear conviction of] an undifferentiated state of all things (212) and the cessation of [all] multiplicities. Their attainment is due to understanding the aspect of all things in which their self-nature is discriminated as good and as not-good. Therefore, until the seventh stage there is not a well-established attainment of tranquillisation in every minute of their mental lives.

Mahāmati, at the eighth stage the Bodhisattva-Mahāsattvas, Śrāvakas, and Pratyekabuddhas cease cherishing discriminative ideas that arise from the Citta, Mana and Manovijñāna. From the first stage up to the sixth, they perceive that the triple world is no more than the Citta. Manas, and Manovijñāna, that as it is born of a discriminating mind there is no ego-soul and what belongs to it, and that there is no falling into the multitudinousness of external objects except through [the discrimination of] the Mind itself. The ignorant turning their self-knowledge (svajñāna) towards the dualism of grasped and grasping fail to understand, for there is the working of habit-energy which has "been accumulating since beginningless time owing to false reasoning and discrimination.

Mahāmati, at the eighth stage there is Nirvana for the Śrāvakas and Pratyekabuddhas and Bodhisattvas; but the Bodhisattvas are kept away by the power of all the Buddhas1 from [being intoxicated by] the bliss of the Samādhi, and thereby they will not enter into Nirvana. When the stage of Tathagatahood is not fulfilled there would be the cessation of all doings, and if [the Bodhisattvas] were not supported [by the Buddhas] the Tathagata-family would become extinct. Therefore, the Buddhas, the Blessed Ones, point out the virtues of Buddhahood which are beyond conception. (213) Therefore, [the Bodhisattvas] do not enter into Nirvana, but the Śrāvakas and Pratyekabuddhas, engrossed in the bliss of the Samādhis, therein cherish the thought of Nirvana.

And furthermore, the Śrāvakas, and Pratyekabuddhas enter into the eighth stage they can be so intoxicated by happiness that they fail to enter Nirvana.

That leaves only 9 sections left of this to be covered (I'd covered Chapter 8 before.) I will continue with another sutra, likely the Suringama, after that.


Barry said...

Mumon, I continue to appreciate this series. Thanks for the effort you put into it.

I noted especially this line from the last paragraph of the sutra:

"the Bodhisattvas are kept away by the power of all the Buddhas from [being intoxicated by] the bliss of the Samādhi, and thereby they will not enter into Nirvana."

Who would have thought we would need to turn away from the "bliss of samadhi" in order to sustain our bodhisattva nature? Wow!

Anonymous said...

[url=]longchamp[/url] 锘縨茅 sac longchamps prix avoir.Les produits vont des produits 茅lectroniques pour produits de beaut茅.Il est robuste, mais a besoin du droit en prenant soin de rester dans les meilleures conditions.on, votre client trouve vos bijoux int茅ressant d'acheter.Si vous faites r茅f茅rence 脿 des 茅l茅ments ornementaux port茅s par les gens alors vous avez probablement dire Bijoux.Il existe de nombreuses fa.De nombreux sites boutique longchamps de vente en ligne sont la fourniture d'un moyen s.Eh bien, comme nous l'avons remarqu茅 sens de la mode 2010 茅tait bien 脿 la hauteur des attentes que nous pouvons simplement imaginer ce que ce serait pour 2011.Une forme de cl茅 est le court slim qui atteint presque le genou, avec des sacs longchamps tissus serg茅, y compris les principaux to. [url=][/url]

[url=]sac longchamp[/url] 锘縯茅 de gestion est une excellente ressource pour tout enfant ou un adolescent qui est d茅sireux de soldes longchamp se faire un nom dans l'industrie du divertissement ou de la mode.Les v锚tements vente sacs longchamp racontent toujours une histoire 脿 propos de la personne qui les porte.Si vous y arriver et aller 脿 la Galleria Vittorio Emanuele II, vous trouverez achats ne ressemble 脿 aucun endroit que vous avez d茅j脿 magasin茅 avant.D猫s lors la mode a continu茅 de gagner de l'茅lan et finit par inspirer les trois g茅n茅rations.Les marins et les voyageurs le porta 脿 sa capacit茅 suppos茅e 脿 assurer un passage s茅curitaire et garantir un retour en toute s茅curit茅 magasin longchamp.Les clients insistent pour 锚tre 脿 la mode, peu importe leur age.Nous sommes positifs que vous trouverez qu.
[url=]louis vuitton handbags[/url] ?familiar to you.They are commonly seen in bigger size where all your personal stuff can be accommodated.In recent years, many different types of company introduces the HOGAN cool hogan for customers.While other flats leave you slipping louis vuitton usa and sliding, the Dear flats are made with a 100% Latex rubber outsole that proves shock absorbent and slip resistant.Larger than life is the Hogan Big Hogan Premium QK Men's hogan with old-school style that speaks louis vuitton travel bag to your B-ball heart.In addition to a premium “dark louis vuitton store oak” leather upper, as well as both off-white and dark brown waxed leather laces, the hogan features laces embedded in the back panel, hence the “boat hogan” nickname.There are so many types of fo.
[url=]isabel marant boots[/url] 锘縞arry out their checking skills.Most designer clothing houses launch new collections every season.After seeing a PGA Professional and you figure out which golf training aids marants sneakers will benefit you the most, it would be a good idea to visit many of the online stores.However, I have seen a few which isabel marant pants have been a good deal.The best thing about fashion based affiliate marketing program is that you don't have to bother about buying or selling vanessa bruno various fashion brands.Ideally, you want to have the all cabretta leather gloveon nice days and only use the synthetic glove when necessary.Take a look at what he has.This is important, because any misunderstanding can prove to be expensive.Condition is one of several factors that co.