Anutpattika-dharma-ksanti, that is, the acceptance that inevitably all phenomena are illusory and nonexistent, is realized by the Bodhisattva in the eighth bhumi (acalâ, i.e., immovability) being completed at the stage of Buddhahood according to some accounts (cp. Yogacarabhumi Shastra).
What D.T. Suzuki brings to this particular subject from the Dasabhumika (Studies in the Lankavatara Sutra, p. 227) proves to be spiritually helpful.
“he is then completely emancipated from such individualising ideas as are created by the mind (citta) and its agent (manovijñâna); he is then as detached as the sky, and descends upon all objects as if upon an empty space; he is then said to have attained to the acceptance of all things as unborn (anutpattika-dharma-ksanti).”
This means that our phenomenal world we believe to be real is a grand illusion. It doesn’t actually exist in the way we imagine. Whatever is happening in it is not happening sub specie aeternitatis. This, however, should not lead us to declare that there is absolutely nothing ultimately real. Only the fundamental reality or substance from which appearance is made is non-illusory and real. Its phenomenalizations only serve us heuristically if we choose to use them correctly.
The Bodhisattva who enters and perfects the eighth bhumi and eventually Buddhahood fully realizes this ksanti. It is as plain as the nose on his face. Things are only configurations or oscillations of pure Mind—nothing beyond this. Thus the Bodhisattva rejects the unique particularity of things and names.
At this stage, according to the Prajnaparamaita Shastra the Bodhisattva abandons his last physical body obtaining the dharma-kaya (Ramanan, Nagarjuna’s Philosophy, p. 307). We might say at this point that the Bodhisattva even accepts the inevitable fact that his own corporeal body is non-existent where now there is only the dharmakaya which is the Buddha’s true body.
While the Bodhisattva’s corporeal body still exists for the sake of sentient beings trapped in samsara to help them cross to the other shore, there is truly nothing they can observe helping them to achieve this crossing. Yet, I would be amiss to leave it at this. The Bodhisattva, because he or she is no longer limited by the physical as before, having attained anutpattikadharmaksanti, they can now affect the minds of others orienting them silently to true dharma. In this regard, the minds of ordinary beings are helped by great Bodhisattvas and Buddhas although, at times, these beings might believe otherwise in their darkest hour.
and youre a twit(er) addict? goodness old coot
you trying to impress trash so Fing stoopid on that site they make S Batchelor look like Plotinus by contrast
your weiner slipped outta its bun dipshit ....good gods, youre a Fing moron to invest time etc in twitt-zville trash scum
The magnitude of your stupidity in such an effort is off the Richter... I appreciate however laughing so hard for so long.. such chuckles are healthy i hear
dont forget to tweet your teenager twits and twats your fortune cookie "wisdom". ... goodness what a lark
Posted by: java junkie | July 20, 2011 at 01:11 AM
Excellent eloquence! Most erudite take on the characteristics of Bodhisattvahood in relationship with one's samsaric peers.
Posted by: MStrinado | July 19, 2011 at 08:26 PM
Sorry Junkie, not my translation. If you bothered to actually read the blog The Zennist attributes the quote to D.T. Suzuki who is dead, btw.
Posted by: Kojizen | July 19, 2011 at 02:10 PM
manovijnana is 'conscious machinations (mano)' or conscious-pretubations.....not 'agent'
metaphysically it refers to secondary and existential attribution/objectification
i.e. identity phenomenology
Get you 'learn' on coot
Posted by: java junkie | July 19, 2011 at 10:29 AM