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The Lankavatara Sutra Chapter VI. Perfect Knowledge, Or Knowledge Of Reality, A Buddhist Bible

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HEN MAHAMATI ASKED the Blessed one: Pray tell us, Blessed One, about the five Dharmas, so that we may fully understand Perfect Knowledge? The Blessed One replied: The five Dharmas are: appearance, name, discrimination, right-knowledge and Reality. By appearance is meant that which reveals itself to the senses and to the discriminating-mind and is perceived as form, sound, odour, taste, and touch. Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and is no other,--this is name. When appearances are contrasted and names compared, as when we say: this is an elephant, this is a horse, a cart, a pedestrian, a man, a woman, or, this is mind and what belongs to it,--the things thus named are said to be discriminated. As these discriminations come to be seen as mutually conditioning, as empty of self-substance, as un-born, and thus come to be seen as they truly are, that is, as manifestations of the mind itself,--this is right-knowledge. By it the wise cease to regard appearances and names as realities. When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the "Suchness" of Reality. This universal, undifferentiated, inscrutable, "Suchness" is the only Reality but it is variously characterised as Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom, etc. This Dharma of the imagelessness of the Essence-nature of Ultimate Reality is the Dharma which has been proclaimed by all the Buddhas, and when all things are understood in full agreement with it, one is in possession of Perfect Knowledge, and is on his way to the attainment of the Transcendental Intelligence of the Tathagatas. * THEN MAHAMATI SAID to the Blessed One: Are the three self-natures, of things, ideas, and Reality, to be considered as included in the Five Dharmas, or as having their own characteristics complete in themselves. The Blessed One replied: The three self-natures, the eightfold mind-system, and the twofold egolessness are all included in the Five Dharmas. The self-natures of things, of ideas, and of the sixfold mind-system, correspond with the Dharmas of appearance, name and discrimination; the self-nature of Universal Mind and Reality corresponds to the Dharmas of right-knowledge and "Suchness." By becoming attached to what is seen of the mind itself, there is an activity awakened which is perpetuated by habit-energy that becomes manifest in the mind-system. From the activities of the mind-system there rises the notion of an ego-soul and its belongings; the discriminations, attachments, and notion of an ego-soul, rising simultaneously like the sun and its rays of light. By the egolessness of things is meant that the elements that make up the aggregates of personality and its objective world being characterised by the nature of maya and destitute of anything that can be called ego-substance, are therefore un-born and have no self-nature. How can things be said to have an ego-soul? By the egolessness of persons is meant that in the aggregates that make up personality there is no ego-substance, nor anything that is like ego-substance nor that belongs to it. The mind-system, which is the most characteristic mark of personality, originated in ignorance, discrimination, desire and deed; and its activities are perpetuated by perceiving, grasping and becoming attached to objects as if they were real. The memory of these discriminations, desires, attachments and deeds is stored in Universal Mind since beginningless time, and is still being accumulated where it conditions the appearance of personality and its environment and brings about constant change and destruction from moment to moment. The manifestations are like a river, a seed, a lamp, a cloud, the wind; Universal mind in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of food and without partiality, like a fire that is never satisfied, like a water-lifting machine that goes on rolling. Universal mind as defiled by habit-energy is like a magician that causes phantom things and people to appear and move about. A thorough understanding of these things is necessary to an understanding of the egolessness of persons. There are four kinds of Knowledge: Appearance-knowledge, relative-knowledge, perfect-knowledge, and Transcendental Intelligence. Appearance-knowledge belongs to the ignorant and simple-minded who are addicted to the notion of being and non-being, and who are frightened at the thought of being unborn. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of objects; it is characterised by attainability and accumulation; it is subject to birth and destruction. Appearance-knowledge belongs to word-mongers who revel in discriminations, assertions and negations. Relative-knowledge belongs to the mind-world of the philosophers. It rises from the mind's ability to consider the relations which appearances bear to each other and to the mind considering them, it rises from the mind's ability to arrange, combine and analyse these relations by its powers of discursive logic and imagination, by reason of which it is able to peer into the meaning and significance of things. Perfect-knowledge belongs to the world of the Bodhisattvas who recognise that all things are but manifestations of mind; who clearly understand the emptiness, the un-bornness, the egolessness of all things; and who have entered into an understanding of the Five Dharmas, the twofold egolessness, and into the truth of imagelessness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and the entrance into the exalted state of self-realisation of Noble Wisdom. Perfect-knowledge (jnana) belongs to the Bodhisattvas who are entirely free from the dualisms of being and non-being, no-birth and no-annihilation, all assertions and negations, and who, by reason of self-realisation, have gained an insight into the truths of egolessness and imagelessness. They no longer discriminate the world as subject to causation: they regard the causation that rules the world as something like the fabled city of the Gandharvas. To them the world is like a vision and a dream, it is like the birth and death of a barren-woman's child; to them there is nothing evolving and nothing disappearing. The wise who cherish Perfect-knowledge, may be divided into three classes: disciples, masters and Arhats. Common disciples are separated from masters as common disciples continue to cherish the notion of individuality and generality; masters rise from common disciples when, forsaking the error of individuality and generality, they still cling to the notion of an ego-soul by reason of which they go off by themselves into retirement and solitude. Arhats rise when the error of all discrimination is realised. Error being discriminated by the wise turns into Truth by virtue of the "turning-about" that takes place within the deepest consciousness. Mind, thus emancipated, enters into perfect self-realisation of Noble Wisdom. But, Mahamati, if you assert that there is such a thing as Noble Wisdom, it no longer holds good, because anything of which something is asserted thereby partakes of the nature of being and is thus characterised with the quality of birth. The very assertion: "All things are un-born" destroys the truthfulness of it. The same is true of the statements: "All things are empty," and "All things have no self-nature,"--both are untenable when put in the form of assertions. But when it is pointed out that all things are like a dream and a vision, it means that in one way things are perceived, and in another way they are not perceived; that is, in ignorance they are perceived but in Perfect-knowledge they are not perceived. All assertions and negations being thought-constructions are un-born. Even the assertion that Universal Mind and Noble Wisdom are Ultimate Reality, is thought construction and, therefore, is un-born. As "things" there is no Universal Mind, there is no Noble Wisdom, there is no Ultimate Reality. The insight of the wise who move about in the realm of imagelessness and its solitude is pure. That is, for the wise all "things" are wiped away and even the state of imagelessness ceases to exist.

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1 Ben N = "Name and language is like a veil or a screen over the true Reality, which keeps us from seeing things as they are."
2 Ben N = "Right knowledge is realizing that all we see and think and know is a product of our own mind; to stop believing our own thoughts and judgments and start to look deeply, to see what is real."
3 Ben N = "Since discrimination and naming only obscure Reality, obviously there can be no words to describe it. We can only say that whatever is left when thinking stops and the mind goes silent, that is what's real. "
4 Ben N = "The many terms found in Buddhism (and other religions) all point to the same place. Buddha Nature, Nirvana, Truth, heaven, God, Samadhi, etc. are all names for the nameless Reality that can only be perceived by the quiet mind."
5 Ben N = ""Tathagata" is another word for Buddha, or Awakened One. It literally means "one who is beyond all coming and going.""
6 Ben N = "You can see in this dialogue the mind of the disciple, Mahamati, still wrestling with words and concepts, struggling to understand. "Does this mean the same as that? Or something different?" he asks. And over and over again, in many different ways, the Buddha simply points him toward the profound and silent Truth that lies beyond words."
7 Ben N = "We believe our own thoughts, and we cannot see past them. We believe ourselves to be a separate self-ego-personality, and so the world must be divided into "you" and "me," "yours" and "mine." If not questioned and closely scrutinized, this belief system perpetuates itself indefinitely."
8 Ben N = "Ignorance and the ego-delusion are perpetuated by habit. We are "attached" to our identity, a false notion of the mind. Moment by moment, we continue to believe in our own minds and the way we see the world, and we act accordingly. "
9 Ben N = "The mind seems to be confined to one point of awareness, the "self." But in reality, "mind" is a universal phenomenon. All of the seemingly isolated points of consciousness run together into one cosmic Mind, as all rivers run to the sea. "
10 Ben N = "These are four stages of understanding on the Path to Truth."
11 Ben N = ""Appearance knowledge" is the most basic materialism, characterized by unquestioned belief in the reality of the self and it's possessions."
12 Ben N = ""Relative knowledge" is mental and philosophical. It analyzes objects, ideas, and the relationships between them, generating meaning and theories and convoluted belief systems without end. "
13 Ben N = ""Perfect knowledge" means understanding the nature of the mind, and understanding how the world as we know it arises from the mind; although still subject the mental activity of discrimination and naming. Those who have attained perfect knowledge have begun the subtle inner work of transcending the mind."
14 Ben N = "There are different stages of understanding that fall within the broader category of "perfect knowledge." They amount to varying degrees to which one has realized the error of the mind, and the illusory nature of multiplicity. "
15 Ben N = "A profound inner revolution is summed up by the Buddha in these two words: "turning-about." It is the final letting go of the self-delusion, the dissolution of the ego. Liberated from this fundamental falsehood, the Buddha Nature awakens, and recognizes itself. "
16 Ben N = "The Buddha gives Mahamati a final teaching/warning: do not get attached to the idea of enlightenment, or "Noble Wisdom." By asserting that this idea is true and others false, one finds himself caught in the trap of duality yet again. All words and ideas are deceptive, even the words of the Buddha."
17 Ben N = "The teaching is only true and useful as a signpost that points beyond itself. Nirvana, Noble Wisdom, enlightenment, etc. are still just words, ideas, dreams of the mind. The whole point is to awaken from dreams. To follow the teaching is not to memorize the words, to enshrine them and repeat them; it is do away with words and concepts altogether, and quiet the mind. "