Ahimsa said:

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By realisation itself is meant that it is the realm of inner attainment and has nothing to do with words and discriminations; it leads one up to the realm of non-outflows and is the state of an inner experience; entirely devoid of philosophical speculations it shines out in its own inner light of attainment.

What is meant by the teaching concerning it? It is given in the instructional works and keeps one away from the dualistic notions of being and non-being, of oneness and otherness; first making use of skilful means and expedients, it induces all beings to have a perception of this teaching so that whoever is inclined towards it, may be instructed in it.

Realisation and teaching, self-attainment and instruction - those who have an insight into the difference will not be led away by philosophical authorities.

The Lankavatara Sutra

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Does this make any sense to you? And if so, could you elaborate a little please.

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Yes, it basically means Truth is beyond the mind, not in the mind, of the mind or attainable by the mind through the mind
So its not philosophy really, or it is the ultimate & final philosophy

Coincidentally i have been reading very little bits of this Sutra recently, its a very beautiful piece of scripture

Heres a lil excerpt:

On Buddha Nature

Pray tell me, Blessed One, what makes the Buddhas and the Blessed Ones such as they are: that is, [what is] the Buddha-nature of the Buddhas?

Said the Blessed One: when the egolessness of things as well as of persons is understood, when the knowledge of the twofold hindrance is thoroughly taken hold of, when the twofold death is accomplished, and when the twofold group of passions is destroyed, there, Mahāmati, is the Buddha-nature of the Buddhas and the Blessed Ones.


On Nirvana

At that time, Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One: Now the Blessed One makes mention of the Tathāgata-garbha in the sutras, and verily it is described by you as by nature bright and pure, as primarily unspotted, endowed with the thirty-two marks of excellence, hidden in the body of every being like a gem of great value, which is enwrapped in a dirty garment, enveloped in the garment of the Skandhas, Dhātus, and Āyatanas, and soiled with the dirt of greed, anger, folly, and false imagination, (78) while it is described by the Blessed One to be eternal, permanent, auspicious, and unchangeable. Is not this Tathāgata-garbha taught by the Blessed One the same as the ego-substance taught by the philosophers? The ego as taught in the systems of the philosophers is an eternal creator, unqualified, omnipresent, and imperishable.

The Blessed One replied: No, Mahāmati, my Tathāgata-garbha is not the same as the ego taught by the philosophers; for what the Tathagatas teach is the Tathāgata-garbha in the sense, Mahāmati, that it is emptiness, reality-limit, Nirvana, being unborn, unqualified, and devoid of will-effort; the reason why the Tathagatas who are Arhats and Fully-Enlightened Ones, teach the doctrine pointing to the Tathāgata-garbha is to make the ignorant cast aside their fear when they listen to the teaching of egolessness and to have them realise the state of non-discrimination and imagelessness.

Im certainly going to buy this book at some point...Buddhist philosophy is great in its detail inasmuch that it goes into great detail on the layers of the mind & how to trascend them, yet many learn so much they remain caught in these layers & remain mere philosophers, rather than Self Realized Beings...(just as the Buddha so kindly pointed out above..)


Again Mahāmati said: It is said by the Blessed One that from the night of the Enlightenment till the night of the Parinirvana, the Tathagata (143) in the meantime has not uttered even a word, nor will he ever utter; for not-speaking is the Buddha's speaking. According to what deeper sense is it that not-speaking is the Buddha's speaking?

The Blessed One replied: By reason of two things of the deeper sense, Mahāmati, this statement is made. What are the two things: They are the truth of self-realisation and an eternally-abiding reality. According to these two things of the deeper sense the statement is made by me. Of what deeper sense is the truth of self-realisation? What has been realised by the Tathagatas, that is my own realisation, in which there is neither decreasing nor increasing; for the realm of self-realisation is free from words and discriminations, having nothing to do with dualistic terminology.

Ahimsa said:

Most of the time my mind is just about everywhere. Memories, thoughts of daily concern or any kind of dreamery just fills my mind almost continuously. When i do find the silence it is very pleasant but wont last long.

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Find the silence that can not come & go, the silence that lasts forever

Thats what the Buddha found & all these sutras are about, silence, not a silence that starts then finishes, or a bliss that starts then finishes, but the eternal blissfull silence

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Yes, it basically means Truth is beyond the mind, not in the mind, of the mind or attainable by the mind through the mind
So its not philosophy really, or it is the ultimate & final philosophy

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Quote:

What is meant by the teaching concerning it? It is given in the instructional works

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Quote:

By realization itself is meant that it is the realm of inner attainment

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Quote:

Realization and teaching, self-attainment and instruction

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