您现在的位置: 净心之旅,传统文化,国学讲座,禅修,辟谷,养生,禅文化,中医,文化交流,道家,禅商,儒释道讲座,佛文化,儒家文化,雅集,大师讲座,身心净化,会议会展,企业培训,年会策划,禅道商道,禅与企业管理,古琴,茶道,梵呗,道德经,知行合一,佛禅文化,禅修内观,佛法讲座,企业文化,企业家禅修,Silk Road,meditation,Kungfu,culture,tea >> 中华文化 >> 佛家文化 >> 佛经及注释-中英文 >> 楞伽经-英文
  分类导航 Class
佛经与论(单卷)-英文
Buddhist Sutras & Abhidharma
楞严经经文及注解开示-英文
The Shurangama Sutra & Commentary
法华经经文及注解开示-英文
Wonderful Dharma Lotus Sutra
楞伽经-英文
The Lankavatara Sutra
地藏经经文及注解开示-英文
The Earth Store Sutra & Commentary
六祖坛经经文及注释-英文
The Platform Sutra of the Sixth Patriarch
  文化艺术交流项目
01
重走西行路-玄奘大师西行东归国内段(长安-秦州-凉州-安西-伊吾-白力城-高昌-龟兹-于阗...
02
Master Xuanzang’s footprint in China (Chang’an-Qinzhou-Liangzhou-Anxi-Yiwu-Bai...
03
2018年禅文化/企业家禅修/国学讲座/禅修净心/道家养生/中医辟谷/佛艺雅集及世界儒释道...
04
石窟壁画艺术-龙门+云岗+麦积山+炳灵寺+莫高窟+柏兹克里克+吐峪沟+克孜尔+森姆塞姆石窟...
05
九华山排毒养生-大德开示-禅修净心4星级酒店(净心之旅国际文化010-59796156)
06
Mahayana Buddhism first entered China through Silk Road
07
Astrological Explanation of Inedia/Breatharianism
08
如何在生活和工作中运用《金刚经》之“应无所住而生其心”
09
欧洲文化艺术精华-博物馆美术馆全覆盖(德国-法国-意大利-梵蒂冈-奥地利-荷兰-比利时)美...
10
诚征中医理疗养生合作单位-针对欧美人(推拿按摩,针灸,拔罐,刮痧等)
11
重走玄奘大师西行路禅文化交流
12
2017年禅文化/企业家禅修/国学讲座/禅修净心/道家养生/中医辟谷/佛艺雅集及世界儒释道...
13
玄奘大师西行路/桑奇佛塔/阿旃陀石窟/内观体验
14
中华传统武术-少林功夫及传统文化体验课程
15
柬埔寨吴哥、金边6天5晚 文化交流+禅修之旅
16
关于净心优秀传统文化艺术讲堂
17
禅修养生:参禅打坐, 修身养性
18
公益行-相约九华山佛学讲座+禅修+朝山净心之旅4天
更多...

Chapter 8. The Attainment of Self-Realisation-The Lankavatara Sutra
来源:净心之旅 更新日期: 2016-3-28 浏览次数: 517 字号选择:  



The Lankavatara Sutra

Self-Realisation of Noble Wisdom


Chapter VIII

The Attainment of Self-Realisation


Then said Mahamati to the Blessed One: Pray tell us more as to what constitutes the state of self-realisation?


The Blessed One replied: In the life of an earnest disciple there are two aspects that are to be distinguished: namely, the state of attachment to the self-natures arising from discrimination of himself and his field of consciousness to which he is related; and second, the excellent and exalted state of self-realisation of Noble Wisdom. The state of attachment to the discriminations of the self-natures of things, ideas and selfhood is accompanied by emotions of pleasure or aversion according to experience or as laid down in books of logic. Conforming himself to the egolessness of things and holding back wrong views as to his egoness, he should abandon these thoughts and hold himself firmly to the continuously ascending journey of the stages.


The exalted state of self-realisation as it relates to an earnest disciple is a state of mental concentration in which he seeks to indentify himself with Noble Wisdom. In that effort he must seek to annihilate all vagrant thoughts and notions belonging to the externality of things, and all ideas of individuality and generality, of suffering and impermanence, and cultivate the noblest ideas of egolessness and emptiness and imagelessness; thus will he attain a realisation of truth that is free from passion and is ever serene. When this active effort at mental concentration is succesful it is followed by a more passive, receptive state of Samadhi in which the earnest disciple will enter into the blissful abode of Noble Wisdom and experience its consumations in the transformations of Samapatti. This is an earnest disciple’s first experience of the exalted state of realisation, but as yet there is no discarding of habit-energy nor escaping from the transformation of death.


Having attained this exalted and blissful state of realisation as far as it can be attained by disciples, the Bodhisattva must not give himself up to the enjoyment of its bliss, for that would mean cessation, but should think compassionately of other beings and keep ever fresh his original vows; he should never let himself rest nor exert himself in the bliss of the Samadhis.

But, Mahamati, as earnest disciples go on trying to advance on the path that leads to full realisation. There is one danger against which they must be on their guard. Disciples may not appreciate that the mind-system, because of its accumulated habit-energy, goes on fuctioning, more or less unconsciously, as long as they live. They may sometimes think that they can expedite the attainment of their goal of tranquilisation by entirely supressing the activities of the mind-system. This is a mistake, for even if the activities of the mind are supressed, the mind will still go on fuctioning because the seeds of habit-energy will still remain in it. What they think is extinction of mind, is really the non-fuctioning of the mind’s external world to which they are no longer attached. That is, the goal if tranquilisation is to be reached not by supressing all mind activity but by getting rid of discriminations and attachments.


Then there are others who, afraid of the suffering incident to the discriminations of life and death, unwisely seek Nirvana. They have come to see that all things subject to discrimination have no reality and so imagine that Nirvana must consist in the annihilation of the senses and their fields of sensation; they do not appreciate that birth-and-death and Nirvana are not separate one from the other. They do not know that Nirvana is Universal Mind in its purity. Therefore, these stupid ones who cling to the notion that Nirvana is a world by itself that us outside what is seen of the mind, ignoring all the teachings of the Tathagatas concerning the external world, go on rolling themselves along the wheel of birth-and-death. But when they experiment the "turning-about" in their deepest consciousness which will bring with it the perfect self-realisation of Noble Wisdom, then they will understand.


The true functioning of the mind is very subtle and difficult to be understood by young disciples, even masters with all their powers of right-knowledge and Samadhis often find it baffling. It is only the Tathagatas and the Bodhisattvas who are firmly established on the seventh stage who can fully understand its workings. Those earnest disciples and masters who wish to fully understand all the aspects of the different stages of Bodhisattvahood by the aid of their right-knowledge must do so by becoming thoroughly conviced that objects of discrimination are only seen to be so by the mind and, thus, by keeping themselves away from all discriminations and false reasonings which are also of the mind itself, by ever seeking to see things truly (yathabhutam), and by planting roots of goodness in Buddha-lands that know no limits made by differentiations.


To do all this the Bodhisattva must keep himself away from all turmoil, social excitements and sleepiness; let him keep away from the treasies and writtings of worldly philosophers, and from the ritual and ceremonies of professional priestcraft. Let him retire to a secluded place in the forest and there devote himself to the practice of the various spiritual disciplines, because it is only by so doing that he will become capable of attaining in this world of multiplicities a true insight into the workings of Universal Mind in its Essence. There surrounded by his good friends the Buddhas, earnest disciples will become capable of understanding the significance of the mind-system and its place as a mediating agent between the external world and Universal Mind and he will become capable of crossing the ocean of birth-and-death which rises from ignorance, desire and deed.


Having gained a thorough understanding of the mind-system, the three self-natures, the twofold egolessness, and established himself in the measure of self-realisation that goes with that attainment, all of which may be gained by his right-knowledge, the way will be clear to the Bodhisattva’s further advance along the stages of Bodhisattvahood. The disciple should then abandon the understanding of mind which he has gained by right-knowledge, which in comparison with Noble Wisdom is like a lame donkey, and entering on the eight stage of Bodhisattvahood, he should then disciple himself in Noble Wisdom according to its three aspects.


These aspects are: First, imagelessness which come forth when all things belonging to dicipleship, mastership, and philosophy are thoroughly mastered. Second, the power added by all the Buddhas by reason of their original vows including the identification of their lives and the sharing of their lives and the sharing of their merit with all sentient lives. Third, the perfect self-realisation that thus far has only been realised in a measure. As the Bodhisattva succeeds in detaching himself from viewing all things, including his own imagined egoness, in their phenomenality, and realises the states of Samadhi and Samapatti whereby he surveys the world as a vision and a dream, and being sustained by all the Buddhas, he will be able to pass on to the full attainment of the Tathagata stage, which is Noble Wisdom itself. This is the triplicity of the noble life and being furnished with this triplicity the perfect self-realisation of Noble Wisdom has been attained.

 

* * *

 

Then Mahamati asked the Blessed One, saying: Blessed One, is the purification of the evil out-flowings of the mind which come from clinging to the notions of an objective world and an empirical soul, gradual or instantaneous?


The Blessed One replied: There are three characteristic out-flows of the mind, namely, the evil out-flowings that rise from thirst, grasping and attachment; the evil out-flowings that arise from the illusions of the mind and the infatuations of egoism; and the good non-outflowings that arise from Noble Wisdom.


The evil out-flowings that take place from recognising an external world, which in truth is only a manifestation of mind, and from becoming attached to it, are gradually purified and not instantaneously. Good behavior can only come by the path of restraint and effort. It is like a potter making pots that is done gradually and with attention and effort. It is like the mastery of comedy, dancing, singing, lute-playing, writing, and any other art; it must be acquired gradually and laboriously. Its reward will be a clearing insight into the emptiness and transciensy of all things.


The evil out-flowings that arise from the illusions of the mind and the infatuations of egoism, concerns the mental life more directly and are such things as fear, anger, hatred and pride; these are purified by study and meditation and that, too, must be attained gradually and not instantaneously. It is like the amra fruit that ripens slowly; it is like grass, shrubs, herbs and trees that grow up from the earth gradually. Each must follow the path of study and meditation by himself gradually and with effort, but because of the original vows of the Bodhisattvas and all the Tathagatas who have devoted their merits and identified their lives with all animate life that all may be emancipated, they are not without aid and encouragement; but even with the aid of the Tathagatas, the purification of the evil out-flowings of the mind are at best slow and gradual, requiring both zeal and patience. Its reward is the gradual understanding of the twofold egolessness and its patience acceptance, and the feet well set on the stages of Bodhisattvahood.


But the good non-outflowings that come with the self-realisation of Noble Wisdom, is a purification that comes instantaneously by the grace of the Tathagatas. It is like a mirror reflecting all forms and images instantaneously and without discrimination; it is like the sun or moon revealing all forms instantaneously and illuminating them dispassionately with its light. In the same way the Tathagatas lead earnest disciples to a state of imagelessness; all the accumulations of habit-energy and karma that had been collecting since beginningless time because of attachment to erroneous views which have been entertained regarding an ego-soul and its external world, are cleansed away, revealing instantaneously the realm of Transcendental Intelligence that belongs to Buddhahood. Just as Universal Mind defiled by accumulations of habit-energy and karma reveals multiplicities of ego-souls and their external worlds of false-imagination, so Universal Mind cleared of its defilments through the gradual purifications of the evil out-flowings that come by effort, study and meditation, and by the gradual self-realisation of Noble Wisdom, at the long last, like the Dharmata Buddha shining forth spontaneously with the rays that issue from its pure Self-nature, shines forth instantaneously. By it the mentality of all Bodhisattvas is matured instantaneously: they find themselves in the palatial abodes of the Akanistha heavens, themselves spontaneously radiating the various treasures of its spiritual abundance.

 



上一篇:Chapter 7. Self-Realisation-The Lankavatara Sutra
下一篇:Chapter 9. The Fruit of Self-Realisation-The Lankavatara Sutra

首页 | 联系我们 | 公益合作 | 商务合作 | 其他业务 | 版权声明 | 申请链接
北京办公室:010-59796156 西安办公室:029-89396276
新疆办公室:0991-2671466 河南办公室:13937187005
QQ: 2304721043 1047423912 
邮箱:eileen@188.com bailimei@188.com
Copyright (C) 2015-2035 净心之旅(北京)国际文化交流有限公司
jingxinzhilv.net 净心之旅.net
备案/许可证:京ICP备15038525号-1