Editing Laṅkāvatāra Sūtra (section)

=== Error, wisdom and awakening ===
According to the ''Laṅkāvatāra'' suffering and ignorance arises when consciousness engages in discrimination, representation and conceptualization. This error leads to the egoic consciousness, the ''manas'', which considers phenomena as being real and permanent and thus to craving and attachment. The key error of the mind is to consider any phenomena as being something other than mind.<ref name=":7">Ehman, Mark A. ''The Lankavatara Sutra'' in Charles S. Prebish (ed.) Buddhism: A Modern Perspective, Penn State Press, pp. 115-116, 2010.</ref> 

Meanwhile, liberation and awakening ([[Enlightenment in Buddhism|bodhi]]) arises when discrimination is brought to an end by a deep intuitive and non-conceptual knowledge ([[Jñāna|jñana]]) of suchness ([[Tathātā|tathata]]). Awakening is the result of the bringing to an end of various activities of consciousness, such as the discrimination of the egoic consciousness (manas) and the latent tendencies of the storehouse consciousness''.''<ref name=":7" /> As Gishin Tokiwa writes, awakening is attained when the discriminating storehouse consciousness "ceases to be the ground and object of the seven vijñanas (consciousnesses)" and when only the pure buddha-nature remains.<ref name=":10" /> 

This radical reversal of the activities of consciousness is called the turning around of the basis (''āśraya-parāvṛtti'')''.''<ref name=":7" /> To reach this radical transformation of the mind, the bodhisattva must purify his actions and thoughts (through Buddhist practices like ethical discipline and meditation) as well as develop insight into the nature of things (through hearing the teachings and meditating on emptiness)''.''<ref name=":7" /> 

The knowledge which knows the ultimate truth is a central topic of the Lanka and is variously termed pratyātmāryajñānagati (the state of noble knowledge realized by oneself), svapratyātma (inner self-realization), pratyātmagati (that which is realized by oneself), pratyātmagatigocara (the field realized by oneself) and pratyātma dharmatā (the Dharma nature realized by oneself) in the sutra.<ref name=":11">Akira Suganuma (1967), The ''Five Dharmas'' in the ''Lankavatarasutra''.</ref> Akira Suganuma writes that this "inner wisdom" is "that which all the teachings in the ''Laṅkāvatārasūtra'' indicate to us is to realize or accomplish."<ref name=":11" />  

According to [[D. T. Suzuki|D.T. Suzuki]], this transcendental wisdom (aryajñāna) of the Lanka is "an intuitive understanding which, penetrating through the surface of existence, sees into that which is the reason of everything logically and ontologically" as well as "a fundamental intuition into the truth of Mind-only and constitutes the Buddhist enlightenment."<ref name=":19">Suzuki, D.T. (1999). ''The Laṅkāvatāra Sūtra: A Mahāyāna Text'', Introduction, p. xxxii. Motilal Banarsidass Publ.</ref> Suzuki notes that aryajñāna is also designated by other terms, such as ''pravicayabuddhi'' ("an insight fixed upon the ultimate ground of existence"), ''svabuddhi'' (innate understanding), ''nirābhāsa'' or ''anābhāsa'' (imagelessness), ''nirvikalpa'' (beyond discrimination / concepts).<ref name=":19" /> The noble wisdom stands in contrast to ''vikalpabuddhi'', discriminative understanding, a relative and conceptual kind of knowledge based on duality and pluralities.<ref name=":19" />