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BODHIDHARMA'S TEACHINGS : The Lakvatra Stra The Lankavatara Sutra , one of the Mahayana Buddhist sutra's , is a highly "difficult

and obscure" text whose basic thrust is to em hasi!e "the inner enlightemment that does away with all duality and is raised above all distinctions"" #t is among the first and most im ortant texts in the $ogacara, or "%onciousness&only", school of Mah'y'na Buddhism" (ne of the recurrent em hases in the Lakvatra Stra is a lack of reliance on words to effectively ex ress reality) If, Mahamati, you say that because of the reality of words the objects are, this talk lacks in sense. Words are not known in all the uddha!lands" words, Mahamati, are an artificial creation. In some uddha!lands ideas are indicated by lookin# steadily, in others by #estures, in still others by a frown, by the movement of the eyes, by lau#hin#, by yawnin#, or by the clearin# of the throat, or by recollection, or by tremblin#. #n contrast to the ineffectiveness of words, the s*tra instead stresses the im ortance of the "self& reali!ation" that is "attained by noble wisdom"and occurs "when one has an insight into reality as it is") "The truth is the state of self&reali!ation and is beyond categories of discrimination"" The s*tra goes on to outline the ultimate effects of an ex erience of self&reali!ation) +The Bodhisatvva, will become thoroughly conversant with the noble truth of self&reali!ation, will become a erfect master of his own mind, will conduct himself without effort, will be like a gem reflecting a variety of colours, will be able to assume the body of transformation, will be able to enter into the subtle minds of all beings, and, because of his firm belief in the truth of Mind&only, will, by gradually ascending the stages, become established in Buddhahood" (ne of the fundamental %h-n texts attributed to Bodhidharma is a four&line stan!a whose first two verses echo the Lakvatra Stra$s disdain for words and whose second two verses stress the im ortance of the insight into reality achieved through "self&reali!ation") . s ecial transmission outside the scri tures, /ot founded u on words and letters0 By ointing directly to +one's, mind #t lets one see into +one's own true, nature and +thus, attain Buddhahood" The stan!a, in fact, is not Bodhidharma's, but rather dates to the year 1123" /onetheless, there are earlier texts which ex licitly associate Bodhidharma with the Lakvatra Stra" 4aoxuan, for exam le, in a late recension of his biogra hy of Bodhidharma's successor 5uike, has the s*tra as a basic and im ortant element of the teachings assed down by Bodhidharma) #n the beginning 4hyana Master Bodhidharma took the four&roll Lak Stra, handed it over to 5uike, and said) "6hen # examine the land of %hina, it is clear that there is only this sutra" #f you rely on it to ractice, you will be able to cross over the world"" .nother early text, the %ecord of the Masters and &isci'les of the Lakvatra Stra 7 L(n#)i( sh*+* j,8 of 9:ng;u< 70 =3>?@A28, also mentions Bodhidharma in relation to this text" 9ing;ue's account also makes ex licit mention of "sitting meditation", or !a!en)

Bor all those who sat in meditation, Master Bodhi+dharma, also offered ex ositions of the main ortions of the Lakvatra Stra, which are collected in a volume of twelve or thirteen ages, bearing the title of -eachin# of . odhi!/&harma" #n other early texts, the school that would later become known as %h-n is sometimes referred to as the "Lak'vat'ra school" 7 L(n#)i( +0n#8"

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