That is the main sutra of Mahajana Budhism. Lankavara shows logical path to
enlightenment of mind and path to Nirvana
consciousness. The
Enlightenment of mind become when the searcher establishes The Truth of Noble Wisdom. The Tuth of Noble Wisdom is hidden in the middle path between duality of logical opposites. To become wise, people must come over the discriminations, agitations, emotions of mind and clear their consciousness from all аntinomies and contradictions. The world as seem by
discrimination is like seeing one''s own image reflected in a mirror, or one''s shadow, or the moon reflected in water, or an echo heard in a valley. People grasping their own shadows of discrimination become attached to this thing and that thing and failing to abandom dualism they go on forever discriminating and thus never attain tranquility. By tranquility is meant Oneness, and Oneness gives birth to the highest Samadhi which is gained by entering into the realm of Noble Wisdom that is realisable only within one''s inmost conciousness. With thy perfect intelligence and compassion which are beyond all limit, thou comprehendest the egolessness of things and persons, and art free and clear from the hindraces of passion and learning and egoism.Thou dost not vanish into Nirvana, nor does Nirvana abide in thee, for Nirvana trancends all duality of knowing and known, of being and non-being.In this world whose nature is like a dream, there is place for praise and blame, but in the ultimate Reality of Dharmakaya which is far beyond the senses and the discriminating mind, what is there to praise? O Thou most Wise! Why is it that the ignorant are given up to discrimination and the wise are not? It is because the ignorant cling to names, signs and ideas; as their minds move along these channels they feed on multiplicities of objects and fall into the notion of and ego-soul and what belongs to it; they make discriminations of good and bad among appearances and cling to the agreeable. As they thus cling there is a reversion to ignorance, and karma born of greed, anger and folly, is accumulated. As the accumulation of karma goes on they become imprisioned in a cocoon of discrimination and are thenceforth unable to free themselves from the round of birth and death. People do not realise that things have nothing to do with qualify and qualifying, nor with the course of birth, abiding and destruction, and instead they assert that they are born of a creator, of time, of atoms, of some celestial spirit. It is because the ignorant are given up to discrimination that they move along with the stream of appearances, but it is not so with the wise.
But the way of instruction presented by the Tathagatas is not based on assertions and refutations by means of words and logic. There are four forms of assertion that can be made concerning things not in existence, namely, assertions made about individual marks that are not in existence; about objects that are not in existence, about a cause that is non-existent; and about philosophical views that are erroneous. By refutation is meant that one, because of ignorance, has not examined properly the error that lies at the base of these assertions. The assertion about individual marks that really have no existence, concerns the distinctive marks as percived by the eye, ear, nose, etc., as indicating individuality and generality in the elements that make up personality and its external world; and then, taking these marks for reality and getting attached to them, to ge into the habit or affirming that things are just so and not otherwise. The assertion about objects that are non-existent is an assertion that rises from attachment to these associated marks of individuality and generality. Objects in themselves are neither in existence nor in non-existence and are quite devoid of the alternative of being and non-being; and should only be thought of as one thinks of the horns of a hare, a horse, or a cahich never existed. Objects are discriminated by the ignorant who are addicted to assertion and negation, because their intelligence has not been acute enough to penetrate into the truth that there is nothing but what is seen of the mind itself. The assertion of a cause that is non-existent assumes the causeless birth of the first element of the mind-system which later comes to have only a maya-like non-existence. That is to say, there are philosophers who assert that an originally unborn mind-system begins to fuction under the conditions of eye, form, light and memory, which functioning goes on for a time and then ceases. This is a example of a cause that is non-existent. The assertion of philosophical views concerning the elements that make up personality and its environing world that are non-existent, assume the existence of an ego, a being, a soul, a living being, a "nourisher", or a spirit. This is an example of philosophical views that are not true. It is this combination of discrimination of imaginary marks of individuality, grouping them and giving them a name and becoming attached to them as objects, by reason of habit-energy that has been accumulated since beginningless time, that one builds up erroneous views whose only basis is false-imaginations. For this reason Bodhisattvas should avoid all discussions relating the assertions and negations whose only basis is words and logic. End