The Lankavatara Sutra: Translation and Commentary (NONE)

But names and appearances are essentially ungraspable and ultimately unknowable. What is not affected by anything and what transcends mistaken projections, this is what is meant by suchness. What is real, true, certain, ultimate, self-existent, and ungraspable,58 these are the characteristics of suchness.

the way the repository consciousness works: you never know what seed is going to sprout next.

everything turns out to be a non-dharma, or made-up reality.

pratyatma gati: “personal/inner/self-realization,” or he qualifies the nature of such realization as sva–pratyatma arya–jnana: “the self–realization of buddha knowledge.”

Since whatever exists is like an illusion or a dream and its existence does not arise from itself, from another, or from a combination of both, but as a distinction of one’s own mind, they therefore see external existence as nonexistent, consciousness as not arising, and conditions as not combining but arising due to projections. When

For a wise man should ask questions, not only for his own benefit but also for the benefit of others.

conditioned things / like flowers in the sky / let go deluded views / the grasping and the grasped319

Of course, “oneness” for the Buddha is neither oneness nor multiplicity. This is why the Buddha smiles. Bodhiruchi alone specifies “the samadhi of the forbearance of non–arising.”

Unlike Hinayana Buddhists, who see nirvana as the final goal of practice, Mahayana Buddhists see it as a higher form of delusion still involving the dualities of subject and object, existence and nonexistence.