Lankavatara 2:VII:11-12
From non-possession to as-illusion samādhi, we walk the Laṅkā’s razor edge—seeing through projection without escaping karma. Realization isn’t the end. It’s the beginning of responsible function.
Lankavatara 2:VII:1-10
This talk explores wàngxiǎng—the delusive projections that fabricate subject and object—and how their collapse reveals the state of non-possession. We examine why speech becomes just speech, and views just views, when perception is no longer mistaken for reality.
Lankavatara 2:VII
When wangxiang ceases, the illusion of inner and outer is seen through. Free from confusion, the mind sees what is really happening in real time. Here, even samsara and nirvana are equal—fabrications of a mind no longer bound.
Lankavatara Foundations (1)
A discussion on essential positions and framing in the Lankavatara scheme. Mind-only non-duality, perfuming, seeds, liberation and more.
Lankavatara 2:VI (part 2)
This session tracks Lankavatāra 2.VI through the seven aspects of self-nature, linking them to meditative thresholds—from mind and wisdom to the Tathāgata’s world. We explore cessation, karmic projection, and how insight reconstructs perception.
Lankavatara 2:V & 2:VI:1-2
In this session we unpack the seven natures of self-nature and the seven aspects of ultimate principle. This session emphasizes fusing classical Yogācāra insight into meditative training—having a direct experience that reveals how selfing arises, how realization descends, and how non-duality is lived, not conceptualized.
Lankavatara 2:IV:10-end
In this session, we continue exploring the structure of cessation—tracking how perfuming, projections, and perception dissolve together. The focus turns to what the Lankāvatāra calls the “false thesis” shared with the heterodox: mistaking imagined realms for reality. We clarify the distinction between dharmas and conditions, not as philosophy, but as living anatomy of perception.
Lankavatara Sutra 2:VI
2.VI English Furthermore, Mahamati! There are seven aspects of the Ultimate Principle, which are — the realm of mind,the realm of wisdom,the realm of knowledge,the realm of perception,the realm surpassing dualistic perception,the realm surpassing the ground of universal reverence, andthe realm of the tathagata’s self-arrival. Mahāmati! This is the nature of self-nature—what all Tathāgatas, worthy and…
Lankavatara Sutra 2:V
2.V 「復次，大慧！有七種性自性，所謂：集性自性、性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。 Furthermore, Mahāmati: There are seven kinds of the nature of self-nature, which are — the composite nature of self-nature,the essential nature of self-nature,the characteristic nature of self-nature,the elemental nature of self-nature,the causal nature of self-nature,the conditional nature of self-nature, andthe resultant nature of self-nature.
Lankavatara Sutra 2:IV
This section of the Laṅkāvatāra Sūtra outlines the two modes of arising, abiding, and cessation across all consciousnesses—by characteristic and by continuity. It introduces the eight consciousnesses, divides them into discriminating and conceptualizing functions, and reveals the perfumed nature of ālaya-vijñāna. The Buddha warns Mahāmati against nihilistic misinterpretations, clarifying how consciousness ceases only when its causes and conditions cease—not through metaphysical annihilation. This passage deconstructs false views of external creators and affirms causal interdependence as the true logic of mind-only realization.