"Transcendental Intelligence is the inner state of self realization of Noble Wisdom." The Buddha
Early in his life, when his disciples questioned the Buddha about what is really meant by attaining nirvana or obtaining enlightenment, the Buddha would describe it as a realization of the truth of matters and a cutting off of the binds of attachment. Later on in his teaching, as those around him became more advanced in their understanding of the dharma the Buddha would give more details and would use the term Noble Wisdom as the path to enlightenment.
In the Lankavatara Sutra, the Buddha states "Noble Wisdom is realized suddenly and intuitively as the turning about takes place in the deepest seat of consciousness; it neither enters nor goes out; it is like the moon seen in water." In further discourse the Buddha teaches that one must consider the factors of words, meanings, teachings and their limitations when reflecting on Noble Wisdom. Words are creations of humans to express meanings but the words are based on the discriminations and experiences of the creators. In this way words are merely symbols which may or may not express the meaning intended. So while many people place words as a basis for learning and understanding, words can also become an obstacle. This is clearly the case when people become attached to the literal definition of things. Words by its nature are temporary creations, they are born and then die, as such only the ignorant would depend exclusively on words for the attainment of Noble Wisdom.
On the other hand, meaning is neither born or not born into existence, rather its nature is unborn. As such meaning is not the equivalent of words nor does it depend upon words. In fact, the Buddha warns "Anyone who teaches a doctrine that is dependent upon letters and words is a mere prattler, because truth is beyond letters, words and books." This is because truth is beyond discriminations and interpretation. The Buddha adds, "No one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from the straightforward course owing to the imperfect functioning of sentient minds." Therefore, it is imperative that those seeking Noble Wisdom do so through self realization and inner attainment, which can be free of the discrimination in the outside world and in words. Buddha provides a final analogy to his disciples to instill this message. He likens words and meaning to a man pointed at a tree. In such case no one would equate the man's finger tip to the tree, yet the ignorant cling to the idea that words are synonymous with meaning.
Finally, the Buddha also warns future practitioners to be vigilant with regard to the teaching they are exposed to. The Buddha says "There are priests and popular preachers who are given to ritual and to ceremony and who are skilled in the various incantations and in the art of eloquence; they should not be honored nor reverently attended upon, for what one gains from them is emotional excitement and worldly enjoyment, it is not the Dharma."
In the sutra, the Buddha explains fully the importance for individuals to take the responsibility of attaining wisdom onto themselves. Self realization is not just is more fruitful and rewarding, it is a requirement because of the discriminations of words whether written or spoken will never fully encompass the meaning and the truth within the Dharma.
This sutra is believed to have come later in the Buddha's life, and he was cognizant of the fact that after his death there would be a weakening of the Dharma as his message is interpreted and reinterpreted. Yet this message conforms with what the Buddha said in previous sutras. If the existence of sentient beings was born of ignorance, and the world and everything in it is the product of the discriminations and dualisms associated with the ignorance. It is incomprehensible that the cure for the ignorance would come from the world. As such, ignorance can only be extinguished through a cleansing of our minds and a reclamation of the noble wisdom we have inherent in our minds.
Early in his life, when his disciples questioned the Buddha about what is really meant by attaining nirvana or obtaining enlightenment, the Buddha would describe it as a realization of the truth of matters and a cutting off of the binds of attachment. Later on in his teaching, as those around him became more advanced in their understanding of the dharma the Buddha would give more details and would use the term Noble Wisdom as the path to enlightenment.
In the Lankavatara Sutra, the Buddha states "Noble Wisdom is realized suddenly and intuitively as the turning about takes place in the deepest seat of consciousness; it neither enters nor goes out; it is like the moon seen in water." In further discourse the Buddha teaches that one must consider the factors of words, meanings, teachings and their limitations when reflecting on Noble Wisdom. Words are creations of humans to express meanings but the words are based on the discriminations and experiences of the creators. In this way words are merely symbols which may or may not express the meaning intended. So while many people place words as a basis for learning and understanding, words can also become an obstacle. This is clearly the case when people become attached to the literal definition of things. Words by its nature are temporary creations, they are born and then die, as such only the ignorant would depend exclusively on words for the attainment of Noble Wisdom.
On the other hand, meaning is neither born or not born into existence, rather its nature is unborn. As such meaning is not the equivalent of words nor does it depend upon words. In fact, the Buddha warns "Anyone who teaches a doctrine that is dependent upon letters and words is a mere prattler, because truth is beyond letters, words and books." This is because truth is beyond discriminations and interpretation. The Buddha adds, "No one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from the straightforward course owing to the imperfect functioning of sentient minds." Therefore, it is imperative that those seeking Noble Wisdom do so through self realization and inner attainment, which can be free of the discrimination in the outside world and in words. Buddha provides a final analogy to his disciples to instill this message. He likens words and meaning to a man pointed at a tree. In such case no one would equate the man's finger tip to the tree, yet the ignorant cling to the idea that words are synonymous with meaning.
Finally, the Buddha also warns future practitioners to be vigilant with regard to the teaching they are exposed to. The Buddha says "There are priests and popular preachers who are given to ritual and to ceremony and who are skilled in the various incantations and in the art of eloquence; they should not be honored nor reverently attended upon, for what one gains from them is emotional excitement and worldly enjoyment, it is not the Dharma."
In the sutra, the Buddha explains fully the importance for individuals to take the responsibility of attaining wisdom onto themselves. Self realization is not just is more fruitful and rewarding, it is a requirement because of the discriminations of words whether written or spoken will never fully encompass the meaning and the truth within the Dharma.
This sutra is believed to have come later in the Buddha's life, and he was cognizant of the fact that after his death there would be a weakening of the Dharma as his message is interpreted and reinterpreted. Yet this message conforms with what the Buddha said in previous sutras. If the existence of sentient beings was born of ignorance, and the world and everything in it is the product of the discriminations and dualisms associated with the ignorance. It is incomprehensible that the cure for the ignorance would come from the world. As such, ignorance can only be extinguished through a cleansing of our minds and a reclamation of the noble wisdom we have inherent in our minds.