Some of the important theories
expounded in the Lankavatara Sutra are: 1. The Doctrine of
Mind-Only 2. The Conception of
No-Birth 3. The Triple body of the
Buddha 4. The Tathagata A Mahayana Text Translated for the first time
from the original Sanskrit by Daisetz Teitaro Suzuki CHAPTER ONE Om!1 Salutation to the
Triple Treasure! Salutation to all the Buddhas and
Bodhisattvas! Here is carefully written down the
Lankavatara Sutra in which the Lord of the Dharma discourses
on the egolessness of all things. Thus have I heard. The Blessed One
once stayed in the Castle of Lanka which is situated on the
peak of Mount Malaya on the great ocean, and which is
adorned with flowers made of jewels of various
kinds.2 He was with a large assembly of Bhikshus
and with a great multitude of Bodhisattvas, who had come
together from various Buddha-lands. The
Bodhisattva-Mahasattvas, headed by the Bodhisattva Mahamati,
were all perfect masters3 of the various
Samadhis, the [tenfold] self-mastery, the
[ten] powers, and the [six] psychic
faculties; they were anointed by the hands of all the
Buddhas; they all well understood the significance of the
objective world as the manifestation of their own Mind; (2)
they knew how to maintain [various] forms,
teachings, and disciplinary measures, according to the
various mentalities and behaviours of beings; they were
thoroughly versed in the five Dharmas, the [three]
Svabhavas, the [eight] Vijnanas, and the twofold
Non-atman. 1 These Gothic numerals in
parentheses refer to pages of the Sanskrit
edition. 2 Much more fully described in
Bodhiruci (Wei). 3 Literally, “sporting”
(vikridita). At that time, the Blessed One who
had been preaching in the palace of the King of Sea-serpents
came out at the expiration of seven days and was greeted by
an innumerable host of Nagakanyas including Sakra and
Brahma, and looking at Lanka on Mount Malaya smiled and
said, “By the Tathagatas of the past, who were Arhats and
Fully-Enlightened Ones, this Truth was made the subject of
their discourse, at that castle of Lanka on the
mountain-peak of Malaya, —the Truth realisable by noble
wisdom in one’s inmost self, which is beyond the reasoning
knowledge of the philosophers as well as the state of
consciousness of the Sravakas and
Pratyekabuddhas.1 I, too, would now for the sake
of Ravana, Overlord of the Yakshas, discourse on this
Truth.” [Inspired] by the spiritual
power of the Tathagata, Ravana, Lord of the Rakshasas, heard
[his voice]. Indeed, the Blessed One, surrounded and
accompanied by an in-numerable host of Nagakanyas including
Sakra and Brahma, came out of the palace of the King of
Sea-serpents; and looking at the waves of the ocean and also
at the mental agitations going on in those assembled,
[he thought of] the ocean of the Alayavijnana where
the evolving Vijnanas [like the waves] are stirred
by the wind of objectivity. While he was standing there
[thus absorbed in contemplation, Ravana saw him and]
uttered a joyous cry, saying: “I will go and request of the
Blessed One to enter into Lanka; for this long night he
would probably profit, do good, and gladden (3) the gods as
well as human beings.” Thereupon, Ravana, Lord of the
Rakshasas, with his attendants, riding in his floral
celestial chariot, came up where the Blessed One was, and
having arrived there he and his attendants came out of the
chariot. Walking around the Blessed One three times from
left to right, they played on a musical instrument, beating
it with a stick of blue Indra (saphire), and hanging the
lute at one side, which was inlaid with the choicest lapis
lazuli and supported by [a ribbon of] priceless
cloth, yellowish-white like Priyangu, they sang with various
notes such as Saharshya, Rishabha, Gandhara, Dhaivata,
Nishada. Madyama, and Kaisika,2 which were
melodiously modulated in Grama, Murchana, etc.; the voice in
accompaniment with the flute beautifully blended with the
measure of the Gatha.
1 The Sanskrit text is here
certainly at fault; there ought to be a negative particle
somewhere in this passage, which is the case in the Chinese
translations. 2 Neither Bodhiruci nor Sikshananda
refers so specifically to these various notes.
1. “The truth-treasure whose
principle is the self-nature of Mind, has no selfhood
(nairatmyam), stands above all reasoning, and is free from
impurities; it points to the knowledge attained in one’s
inmost self; Lord, show me here the way leading to the
Truth. 2. “The Sugata is the body in whom
are stored immaculate virtues; in him are manifested
[bodies] trans-forming and transformed; he enjoys
the Truth realised in his inmost self; may he visit Lanka.
Now is the time, Muni! 3. (4) “This Lanka was inhabited by
the Buddhas of the past, and [they were] accompanied
by their sons who were owners of many forms. Lord, show me
now the highest Truth, and the Yakshas who are endowed with
many forms will listen.”
Thereupon, Ravana, the Lord of
Lanka, further adapting the Totaka rhythm sang this in the
measure of the Gatha. 4. After seven nights, the Blessed
One leaving the ocean which is the abode of the Makara, the
palace of the sea-king, now stands on the shore. 5. Just as the Buddha rises, Ravana,
accompanied by the Apsaras and Yakshas numerous, by Suka,
Sarana, and learned men, 6. Miraculously goes over to the
place where the Lord is standing. Alighting from the floral
vehicle, he greets the Tathagata reverentially, makes him
offerings, tells him who he is, and stands by the
Lord. 7. “I who have come here, am called
Ravana, the ten-headed king of the Rakshasas, mayest thou
graciously receive me with Lanka and all its
residents. 8. “In this city, the inmost state
of consciousness realised, indeed, by the Enlightened Ones
of the past (5) was disclosed on this peak studded with
precious stones. 9. “Let the Blessed One, too.
surrounded by sons of the Victorious One, now disclose the
Truth immaculate on this peak embellished with precious
stones; we, together with the residents of Lanka, desire to
listen. 10. “The Lankavatara Sutra which is
praised by the Buddhas of the past [discloses] the
inmost state of consciousness realised by them, which is not
founded on any system of doctrine. 11. “I recollect the Buddhas of the
past surrounded by sons of the Victorious One recite this
Sutra; the Blessed One, too, will speak. 12. “In the time to come, there will
be Buddhas and Buddha-Sons pitying the Yakshas; the Leaders
will discourse on this magnificent doctrine on the peak
adorned with precious stones. 13. “This magnificent city of Lanka
is adorned with varieties of precious stones,
[surrounded] by peaks, refresh-ing and beautiful and
canopied by a net of jewels. 14. “Blessed One, here are the
Yakshas who are free from faults of greed, reflecting on
[the Truth] realised in one’s inmost self and making
offerings to the Buddhas of the past; they are believers in
the teaching of the Mahayana and intent on disciplining one
another. 15. “There are younger Yakshas,
girls and boys, desiring to know the Mahayana. Come, Blessed
One, who art our Teacher, come to Lanka on Mount
Malaya. 16. (6) “The Rakshasas, with
Kumbhakarna at their head, who are residing in the city,
wish, as they are devoted to the Mahayana, to hear about
this inmost realisation. 17. “They have made offerings
assiduously to the Buddhas [in the past] and are
to-day going to do the same. Come, for compassion’s sake, to
the Lanka, together with [thy] sons. 18. “Mahamati, accept my mansion,
the company of the Apsaras, necklaces of various sorts, and
the delightful Asoka garden. 19. “I give myself up to serve the
Buddhas and their sons; there is nothing with me that I do
not give up [for their sake]; Great Muni, have
compassion on me!” 20. Hearing him speak thus, the Lord
of the Triple World said, “King of Yakshas, this mountain of
precious stones was visited by the Leaders in the
past. 21. “And, taking pity on you, they
discoursed on the Truth revealed in their inmost
[consciousness]. [The Buddhas of] the future
time will proclaim [the same] on this jewel-adorned
mountain. 22. “This [inmost Truth] is
the abode of those Yogins who stand in the presence of the
Truth. King of the Yakshas, you have the compassion of the
Sugatas and myself.” 23. The Blessed One accepting the
request [of the King] remained silent and
undisturbed; he now mounted the floral chariot offered by
Ravana. 24. Thus Ravana and others, wise
sons of the Victorious One, (7) honoured by the Apsaras
singing and dancing, reached the city. 25. Arriving in the delightful city
[the Buddha was] again the recipient of honours; he
was honoured by the group of Yakshas including Ravana and by
the Yaksha women. 26. A net of jewels was offered to
the Buddha by the younger Yakshas, girls and boys, and
necklaces beautifully ornamented with jewels were placed by
Ravana about the neck of the Buddha and those of the sons of
the Buddha. 27. The Buddhas together with the
sons of the Buddha and the wise men, accepting the
offerings, discoursed on the Truth which is the state of
consciousness realised in the inmost self. 28. Honouring [him as] the
best speaker, Ravana and the company of the Yakshas honoured
Mahamati and requested of him again and
again:1 29. “Thou art the asker of the
Buddha concerning the state of consciousness realised in
their inmost selves, of which we here, Yakshas as well as
the sons of the Buddha, are desirous of hearing. I, together
with the Yakshas, the sons of the Buddha, and the wise men,
request this of thee. 30. “Thou art the most eloquent of
speakers, and the most strenuous of the Yogins; with faith I
beg of thee. Ask [the Buddha] about the doctrine, O
thou the proficient one!
1 Verses 20-28, inclusive, are in
prose in T’ang.
31. “Free from the faults of the
philosophers and Pratyekabuddhas and Sravakas is (8) the
Truth of the inmost consciousness, immaculate and
culminating in the stage of Buddhahood.” 32.1 Thereupon the
Blessed One created jewel-adorned mountains and other
objects magnificently embellished with jewels in an immense
number. 33. On the summit of each mountain
the Buddha himself was visible, and Ravana, the Yaksha, also
was found standing there. 34. Thus the entire assembly was
seen on each mountain-peak, and all the countries Were
there, and in each there was a Leader. 35. Here also was the King of the
Rakshasas and the residents of Lanka, and the Lanka created
by the Buddha rivaling [the real one]. 36. Other things were there, too,
—the Asoka with its shining woods, and on each
mountain-peak Mahamati was making a request of the
Buddha, 37. Who discoursed for the sake of
the Yakshas on the Truth leading to the inmost realisation;
on the mountain-peak he delivered a complete sutra with an
exquisite voice varied in hundreds of thousands of
ways.2 38. [After this] the teacher
and the sons of the Buddha vanished away in the air, leaving
Ravana the Yaksha himself standing [above] in his
mansion. 39. Thought he, “How is this? What
means this? and by whom was it heard? What was it that was
seen? and by whom was it seen? Where is the city? and where
is the Buddha? 40. “Where are those countries,
those jewel-shining Buddhas, those Sugatas? (9) Is it a
dream then? or a vision? or is it a castle conjured up by
the Gandharvas?
1 From this verse T’ang is in prose
again. 2 Thus according to Bodhiruci and
Sikshananda. The Sanskrit text has: “hundreds of thousands
of perfect sutras.”
41. “Or is it dust in the eye, or a
fata morgana, or the dream-child of a barren woman, or the
smoke of a fire-wheel, that which I saw here?” 42. Then [Ravana reflected],
“This is the nature as it is (dharmata) of all things, which
belongs to the realm of Mind, and it is not comprehended by
the ignorant as they are confused by every form of
imagination. 43. “There is neither the seer nor
the seen, neither the speaker nor the spoken; the form and
usage of the Buddha and his Dharma—they are nothing but
discrimination. 44. “Those who see things such as
were seen before, do not see the Buddha; [even] when
discrimination is not aroused, one does not see1
the Buddha; the Buddha being fully-enlightened is seen where
the world itself is not evolved. The Lord of Lanka was then
immediately awakened [from his reflection], feeling
a revulsion (paravriti) in his mind and realising that the
world was nothing but his own mind: he was settled in the
realm of non-discrimination, was urged by the stock of his
past good deeds, acquired the cleverness of understanding
all the texts, obtained the faculty of seeing things as they
are, was no more dependent upon others, observed things
excellently with his own wisdom (buddhi), gained the insight
that was not of discursive reasoning, was no more dependent
upon others,2 became a great Yogin of the
discipline, was able to manifest himself in all excellent
forms, got thoroughly acquainted with all skilful means, had
the knowledge of the characteristic aspects of every stage,
by which he would surmount it skilfully, was delighted to
look into3 the self-nature of Citta, Manas, Manovijnana, got
a view whereby he could cut himself loose from the triple
continuation, had the knowledge of disposing of every
argument of (10) the philosophers on causation, thoroughly
understood the Tathagata-garbha, the stage of Buddhahood,
the inmost self, found himself abiding in the
Buddha-knowledge; [when suddenly] a voice was heard
from the sky, saying, “It is to be known by oneself.”
1 T’ang has: “He who sees in the way
as was seen before, cannot see the Buddha; when no
discrimination is aroused, this, indeed, is the seeing.”
According to Wei: “If he sees things and takes them for
realities, he does not see the Buddha. Even when he is not
abiding in a discriminating mind, he cannot see the Buddha.
Not seeing anything doing [in the world]—this
is said to be seeing the Buddha. If a man is able thus to
see [things], he is the one who sees the Tathagata.
When the wise observe all experiences in this manner, they
are transformed assuming an exquisite body—this is the
Enlightenment [attained by] the Buddha.” 2 This does not appear in T’ang, nor
in Wei. 3 T’ang: to go beyond.
“Well done, well done, Lord of
Lanka! Well done, indeed, Lord of Lanka, for once more! The
Yogin is to discipline himself as thou doest. The Tathagatas
and all things are to be viewed as they are viewed by thee;
otherwise viewed, it is nihilism. All things are to be
comprehended by transcending the Citta, Manas, and Vijnana
as is done by thee. Thou shouldst look inwardly and not
become attached to the letter and a superficial view of
things; thou shouldst not fall into the attainments,
conceptions, experiences, views, and Samadhis of the
Sravakas, Pratyekabuddhas, and philosophers; thou shouldst
not have any liking for small talk and witticism; thou
shouldst not cherish the notion of
self-substance,1 nor have any thought for the
vainglory of rulership, nor dwell on such Dhyanas as belong
to the six Dhyanas, etc. “Lord of Lanka, this is the
realisation of the great Yogins: to destroy the discourses
advanced by others, to crush mischievous views in pieces, to
keep themselves properly away from ego-centered notions, to
cause a revulsion in the depths of the mind fittingly by
means of an exquisite knowledge. Such are sons of the Buddha
who walk in the way of the Mahayana. In order to enter upon
the stage of self-realisation as attained by the Tathagatas,
the discipline is to be pursued by thee.
1 Wei and T’ang: Do not hold the
views maintained in the Vedas.
“Lord of Lanka, conducting thyself
in this manner, let thee be further purified in the way thou
hast attained; (11) by disciplining thyself well in Samadhi
and Samapatti, follow not the state realised and enjoyed by
the Sravakas, Pratyekabuddhas, and philosophers, which rises
from the imagination of those who discipline themselves
according to the practices of the puerile philosophers. They
cling to the individual forms of the world created by their
egotistical ideas; they maintain such notions as element,
quality, and substance; they cling tenaciously to views
originating from ignorance; they become confused by
cherishing the idea of birth where prevails emptiness; they
cling to discrimination [as real]; they fall into
the way of thinking where obtains [the dualism of]
qualifying and qualified. “Lord of Lanka, this is what leads
to various excellent attainments, this is what makes one
grow aware of the inmost attainment, this is the Mahayana
realisation. This will result in the acquirement of an
excellent condition of existence. “Lord of Lanka, by entering upon the
Mahayana discipline the veils [of ignorance] are
destroyed, and one turns away from the multitudinous waves
of the Vijnana and falls not into the refuge and practice of
the philosophers. “Lord of Lanka, the philosophers’
practice starts from their own egotistic attachments. Their
ugly practice arises from adhering to dualistic views
concerning the self-nature of the Vijnana. “Well done, Lord of Lanka; reflect
on the signification of this as you did when seeing the
Tathagata before; for this, indeed, is seeing the
Tathagata.” At that time it occurred to Ravana:
“I wish to see the Blessed One again, who has all the
disciplinary practices at his command, who has turned away
from the practices of the philosophers, who is born of the
state of realisation in the inmost consciousness, and who is
beyond [the dualism of] the transformed and the
transforming. He is the knowledge (12) realised by the
Yogins, he is the realisation attained by those who enjoy
the perfect bliss of the Samadhi which they gain by coming
to an intuitive understanding through meditation. May I see
thus [again] the Compassionate One by means of his
miraculous powers in whom the fuel of passion and
discrimination is destroyed, who is surrounded by sons of
the Buddha, who has penetrated into the minds and thoughts
of all beings, who moves about everywhere, who knows
everything, who keeps himself away from work (kriya) and
form (lakshana); seeing him may I attain what I have not yet
attained, [retain] what I have already gained, may I
conduct myself with non-discrimination, abide in the joy of
Samadhi and Samapatti, and attain the ground where the
Tathagatas walk, and in these make progress.” At that moment, the Blessed One
recognising that the Lord of Lanka is to attain the
Anutpattikadharmakshanti showed his glorious compassion for
the ten-headed one by making himself visible once more on
the mountain-peak studded with many jewels and enveloped in
a net-work of jewels. The ten-headed King of Lanka saw the
splendour again as seen before on the mountain-peak, [he
saw] the Tathagata, who was the Arhat and the
Fully-Enlightened One, with the thirty-two marks of
excellence beautifully adorning his person, and also saw
himself on each mountain-peak, together with Mahamati, in
front of the Tathagata, the Fully-Enlightened One, putting
forward his discourse on the realisation experienced by the
Tathagata in his inmost self, and, surrounded by the
Yakshas, conversing on the verbal teachings and stories
[of the Buddha]. Those (13) [Buddha]-lands
were seen with the Leaders.1
1 There is surely a discrepancy here
in the text. T’ang reads: “In all the Buddha-lands in the
ten quarters were also seen such events going on, and there
was no difference whatever.” Wei is quite different and has
the following: “Besides, he saw all the Buddha-lands and all
the kings thinking of the transitoriness of the body. As
they are covetously attached to their thrones, wives,
children, and relatives, they find themselves bound by the
five passions and have no time for emancipation. Seeing
this, they abandon their dominions, palaces, wives,
concubines, elephants, horses, and precious treasures,
giving them all up to the Buddha and his Brotherhood. They
now retreat into the mountain-woods, leaving their homes and
wishing to study the doctrine. He [Ravana] then sees
the Bodhisattvas in the mountain woods strenuously applying
themseves to the mastery of the truth, even to the extent of
throwing themselves to the hungry tiger, lion, and
Rakshasas. He thus sees the Bodhisattvas reading and
reciting the sutras under a tree in the woods and
discoursing on them for others, seeking thereby the truth of
the Buddha. He then sees the Bodhisattvas seated under the
Bodhi-tree in the Bodhi-mandala thinking of the suffering
Beings and meditating on the truth of the Buddha. He then
sees the venerable Mahamati the Bodhisattva before each
Buddha preaching about the spiritual discipline of one’s
inner life, and also sees [the Bodhisattva]
surrounded by all the Yakshas and families and talking about
names, words, phrases, and paragraphs.” This last sentence
is evidently the translation of the Sanskrit
desanapathakatham, which is contrasted in the Lankavatara
throughout with pratyatmaryajnanagocara (the spiritual realm
realised by noble wisdom in one’s inmost
consciousness).
Then the Blessed One beholding again
this great assembly with his wisdom-eye, which is not the
human eye, laughed loudly and most vigorously like the
lion-king. Emitting rays of light from the tuft of hair
between the eyebrows, from the ribs, from the loins, from
the Srivatsa1 on the breast, and from every pore
of the skin, — emitting rays of light which shone
flaming like the fire taking place at the end of a kalpa,
like a luminous rainbow, like the rising sun, blazing
brilliantly, gloriously—which were observed from the
sky by Sakra, Brahma, and the guardians of the world, the
one who sat on the peak [of Lanka] vying with Mount
Sumeru laughed the loudest laugh. At that time the assembly
of the Bodhisattvas together with Sakra and Brahma, each
thought within himself: “For what reason, I wonder, from
what cause does the Blessed One who is the master of all the
world (sarva-dharma-vasavartin), after smiling first,2
laugh the loudest laugh? Why does he emit rays of
light from his own body? Why, emitting [rays of
light], does he remain silent, with the realisation
[of the Truth] in his inmost self, and absorbed
deeply and showing no surprise in the bliss of Samadhi, and
reviewing the [ten] quarters, looking around like
the lion-king, and thinking only of the discipline,
attainment, and performance of Ravana?”
1 Swastika. 2 This is wanting in the Chinese
translations.
At that time, Mahamati the
Bodhisattva-Mahasattva who was previously requested by
Ravana [to ask the Buddha concerning his
self-realisation], feeling pity on him, (14) and knowing
the minds and thoughts of the assembly of the Bodhisattvas,
and observing that beings to be born in the future would be
confused in their minds because of their delight in the
verbal teaching (desanapatha), because of their clinging to
the letter as [fully in accordance with] the spirit
(artha), because of their clinging to the disciplinary
powers of the Sravakas, Pratyekabuddhas, and philosophers,
—which might lead them to think how it were that the
Tathagatas, the Blessed Ones, even in their transcendental
state of consciousness should burst out into loudest
laughter —Mahamati the Bodhisattva asked the Buddha in
order to put a stop to their inquisitiveness the following
question: “For what reason, for what cause did this laughter
take place?” Said the Blessed One: “Well done,
well done, Mahamati! Well done, indeed, for once more,
Mahamati! Viewing the world as it is in itself and wishing
to enlighten the people in the world who are fallen into a
wrong view of things in the past, present, and future, thou
undertakest to ask me the question. Thus should it be with
the wise men who want to ask questions for both themselves
and others. Ravana, Lord of Lanka, O Mahamati, asked a
twofold question of the Tathagatas of the past who are
Arhats and perfect Buddhas; and he wishes now to ask me too
a twofold question in order to have its distinction,
attainment, and scope ascertained—this is what is never
tasted by those who practise the meditation of the Sravakas,
Pratyekabuddhas, and philosophers; and the same will be
asked by the question-loving ten-headed one of the Buddhas
to come.” Knowing that, the Blessed One said
to the Lord of Lanka, thus: “Ask, thou Lord of Lanka; the
Tathagata has given thee permission [to ask], delay
not, whatever questions thou desirest to have answered, I
will answer each of them (15) with judgment to the
satisfaction of your heart. Keeping thy seat of thought free
from [false] discrimination, observe well what is to
be subdued at each stage; ponder things with wisdom;
[seeing into] the nature of the inner principle in
thyself, abide in the bliss of Samadhi; embraced by the
Buddhas in Samadhi, abide in the bliss of tranquillisation;
going beyond the Samadhi and understanding attained by the
Sravakas and Pratyekabuddhas, abide in [the attainment
of the Bodhisattvas] in the stages of Acala, Sadhumati,
and Dharmamegha; grasp well the egolessness of all things in
its true significance; be anointed by the Buddhas in Samadhi
at the great palace of lotus-jewels. 1Surrounded
by the Bodhisattvas who are sitting on lotuses of various
sorts each supported by the gracious power of the Buddhas,
thou shalt find thyself sitting on a lotus and each one of
the Bodhisattvas looking at thee face to face. This is a
realm beyond the imagination. Thou shouldst plan out an
adequate plan and establish thyself at a stage of discipline
by planning out such a plan as shall include [all kinds
of] skilful means, so that thou comest to realise that
realm which is beyond imagination; and thou shouldst attain
the stage of Tathagatahood in which one is able to manifest
oneself in various forms, and which is something never seen
before by the Sravakas, Pratyekabuddhas, philosophers,
Brahma, Indra, Upendra, and others. ”
1 The following sentence is done by
the aid of T’ang, as the Sanskrit does not seem to give any
sense. Literally translated it reads: “There by the becoming
lotuses, by those lotuses that are blessed variously by the
benediction of his own person…. ” Wei has: “O King of
Lanka, thou wilt before long see thy person, too, thus
sitting on the lotus-throne and continuing to abide there in
a most natural manner. There are innumerable families of
lotus-kings and innumerable families of Bodhisattvas there,
each one of whom is sitting on a lotus-throne, and
surrounded by those thou wilt find thyself and looking face
to face at one another, and each one of them will before
long come to abide in a realm beyond the understanding.”
At that moment the Lord of Lanka
being permitted by the Blessed One, rose from his seat on
the peak of the jewel-mountain which shone like the
jewel-lotus immaculate and shining in splendour; he was
surrounded by a large company of celestial maidens, and all
kinds of garlands, flowers, perfumes, incense, unguents,
umbrellas, banners, fiags, necklaces, half-necklaces,
diadems, tiaras, (16) and other ornaments whose splendour
and excellence were never heard of or seen before, were
created; music was played surpassing anything that could be
had by the gods, Nagas, Yakshas, Rakshasas, Gandharvas,
Kinnaras, Mahoragas, and men; musical instruments were
created equal to anything that could be had in all the world
of desire and also such superior musical instruments were
created as were to be seen in the Buddha-lands; the Blessed
One and the Bodhisattvas were enveloped in a net of jewels;
a variety of dresses and high banners was made rising high
in the air as high as seven tala trees to great [the
Buddha], showering great clouds of offerings, playing
music which resounded [all around], and then
descending from the air, [the Lord of Lanka] sat
down on the peak of the jewel-mountain ornamented with
magnificent jewel-lotus whose splendour was second only to
the sun and lightning. Sitting he made courtesy smiling
first to the Blessed One for his permission and proposed him
a twofold question: ” It was asked of the Tathagatas of the
past, who were Arhats, Fully-Enlightened Ones, and it was
solved by them. Blessed One, now I ask of thee; [the
request] will certainly be complied with by thee as far
as verbal instruction is concerned1 as it was by
the Buddhas [of the past]. Blessed One, duality was
discoursed upon by the Transformed Tathagatas and Tathagatas
of Trans-formation, but not by the Tathagatas of
Silence.2 The Tathagatas of Silence are absorbed
in the blissful state of Samadhi, they do not discriminate
concerning this state, nor do they discourse on it. Blessed
One, thou assuredly wilt discourse on this subject of
duality. Thou art thyself a master of all things, an Arhat,
a Tathagata. The sons of the Buddha and myself are anxious
to listen to it.”
1 That is, as far as the teaching
could be conveyed in words. Desanapatha stands in contrast
with siddhanta, or pratyatmagati in the
Lankavatara. 2 In T’ang and Wei: “Original
Tathagatas.”
The Blessed One said, “Lord of
Lanka, tell me what you mean by duality?” The Lord of the Rakshasas, (17) who
was renewed in his ornaments, full of splendour and beauty,
with a diadem, bracelet, and necklace strung with vajra
thread, said, “It is said that even dharmas are to be
abandoned, and how much more adharmas. Blessed One, why does
this dualism exist that we are called upon to abandon? What
are adharmas? and what are dharmas? How can there be a
duality of things to abandon—a duality that arises from
falling into discrimination, from discriminating
self-substance where there is none, from [the idea
of] things created (bhautika) and uncreated, because the
non-differentiating nature of the Alayavijnana is not
recognised? Like the seeing of a hair-circle as really
existing in the air, [the notion of dualism] belongs
to the realm of intellection not exhaustively pur-gated.
This being the. case as it should be, how could there be any
abandonment [of dharmas and adharmas]?” Said the Blessed One, “Lord of
Lanka, seest thou not that the differentiation of things,
such as is perceived in jars and other breakable objects
whose nature it is to perish in time, takes place in a realm
of discrimination [cherished by] the ignorant? This
being so, is it not to be so understood? It is due to
discrimination [cherished by] the ignorant that
there exists the differentiation of dharma and adharma.
Noble wisdom (aryajnana), however, is not to be realised by
seeing [things this way]. Lord of Lanka, let it be
so with the ignorant who follow the particularised aspect of
existence that there are such objects as jars, etc., but it
is not so with the wise. One flame of uniform nature rises
up depending on houses, mansions, parks, and terraces, and
burns them down; while a difference in the flames is seen
according to the power of each burning material which varies
in length, magnitude, etc. This being so, why (18) is it not
to be so understood? The duality of dharma and adharma thus
comes into existence. Not only is there seen a fire-flame
spreading out in one continuity and yet showing a variety of
flames, but from one seed, Lord of Lanka, are produced, also
in one continuity, stems, shoots, knots, leaves, petals,
flowers, fruit, branches, all individualised. As it is with
every external object from which grows [a variety
of] objects, so also with internal objects. From
ignorance there develop the Skandhas, Dhatus, Ayatanas, with
all kinds of objects accompanying, which grow out in the
triple world where we have, as we see, happiness, form,
speech, and behaviour, each differentiating
[infinitely]. The oneness of the Vijnana is grasped
variously according to the evolution of an objective world;
thus there are seen things inferior, superior, and middling,
things defiled and free from defilement, things good and
bad. Not only, Lord of Lanka, is there such a difference of
conditions in things generally, there is also seen a variety
of realisations attained innerly by each Yogin as he treads
the path of discipline which constitutes his practice. How
much more difference in dharma and adharma do we not see in
a world of particulars which is evolved by discrimination?
Indeed, we do. “Lord of Lanka, the differentiation
of dharma and adharma comes from discrimination. Lord of
Lanka, what are dharmas? That is, they are discriminated by
the discriminations cherished by the philosophers, Sravakas,
Pratyekabuddhas, and ignorant people. They think that the
dharmas headed by quality and substance are produced by
causes—[these are the notions] to be abandoned.
Such are not to be regarded [as real] because they
are appearances (lakshana). It comes from one’s clinging
[to appearances] that the manifestations of his own
Mind are regarded as reality (dharmata). (19) Such things as
jars, etc., are products of discrimination conceived by the
ignorant, they exist not; their substances are not
attainable. The viewing of things from this viewpoint is
known as their abandonment. “What, then, are adharmas? Lord of
Lanka, [dharmas] are unattainable as to their
selfhood, they are not appearances born of discrimination,
they are above causality; there is in them no such
[dualistic] happening as is seen as reality and
non-reality. This is known as the abandoning of dharmas.
What again is meant by the unattainability of dharmas? That
is, it is like horns of a hare, or an ass, or a camel, or a
horse, or a child conceived by a barren woman. They are
dharmas the nature of which is unattainable; they are not to
be thought [as real] because they are appearances.
They are only talked About in popular parlance if they have
any sense at all; they are not to be adhered to as in the
case of jars, etc. As these [unrealities] are to be
abandoned as not comprehensible by the mind (vijnana), so
are things (bhava) of discrimination also to be abandoned.
This is called the abandoning of dharmas and adharmas. Lord
of Lanka, your question as to the way of abandoning dharmas
and adharmas is hereby answered. “Lord of Lanka, thou sayest again
that thou hast asked [this question] of the
Tathagatas of the past who were Arhats and Fully-Enlightened
Ones and that it was solved by them. Lord of Lanka, that
which is spoken of as the past belongs to discrimination; as
the past is thus a discriminated [idea], even so are
the [ideas] of the future and the present. Because
of reality (dharmata) the Tathagatas do not discriminate,
they go beyond discrimination and futile reasoning, they do
not follow (20) the individuation-aspect of forms (rupa)
except when [reality] is disclosed for the
edification of the unknowing and for the sake of their
happiness.1 It is by transcendental wisdom
(prajna) that the Tathagata performs deeds transcending
forms (animittacara); therefore, what constitutes the
Tathagatas in essence as well as in body is wisdom (jnana).
They do not discriminate, nor are they discriminated.
Wherefore do they not discriminate the Manas? Because
discrimination is of the self, of soul, of personality. How
do they not discriminate? The Manovijnana is meant for the
objective world where causality prevails as regards forms,
appearances, conditions, and figures. Therefore,
discrimination and non-discrimination must be transcended.
1 This is one of the most important
sections in this first introductory chapter, but singularly
all the three texts, perhaps excepting T’ang, present some
difficulties for clear understanding. Wei: “Lord of Lanka,
what you speak of as past is a form of discrimination, and
so are the future and the present, also of discrimination.
Lord of Lanka, when I speak of the real nature of suchness
as being real, it also belongs to discrimination; it is like
discriminating forms as the ultimate limit. If one wishes to
realise the bliss of real wisdom, let him discipline himself
in the knowledge that transcends forms; therefore, do not
discriminate the Tathagatas as having knowledge-body or
wisdom-essence. Do not cherish any discrimination in
[thy] mind. Do not cling in [thy] will to
such notions as ego, personality, soul, etc. How not to
discriminate? It is in the Manovijnana that various
conditions are cherished such as forms, figures, [etc.
]; do not cherish such [discriminations]. Do not
discriminate nor be discriminated. Further, Lord of Lanka,
it is like various forms painted on the wall, all sentient
beings are such. Lord of Lanka, all sentient beings are like
grasses and trees, with them there are no acts, no deeds,
Lord of Lanka, all dharmas and adharmas, of them nothing is
heard, nothing talked….” T’ang: “Lord of Lanka, what you
speak of as past is no more than discrimination, so is the
future; I too am like him. [Is this to be read, “the
present, too, is like it”!] Lord of Lanka, the teaching
of all the Buddhas is outside discrimination; as it goes
beyond all discriminations and futile reasonings, it is not
a form of particularisation, it is realised only by wisdom.
That [this absolute] teaching is at all discoursed
about is for the sake of giving bliss to all sentient
beings. The discoursing is done by the wisdom transcending
forms. It is called the Tathagata; therefore, the Tathagata
has his essence, his body in this wisdom. He thus does not
discriminate, nor is he to be discriminated. Do not
discriminate Mm after the notion of ego, personality, or
being. Why this impossibility of discrimination? because the
Manovijnana is aroused on account of an objective world
wherein it attaches itself to forms and figures. Therefore,
[the Tathagata] is outside the discriminating
[view] as well as the discriminated [idea].
Lord of Lanka, it is like beings painted in colours on a
wall, they have no sensibility [or intelligence].
Sentient beings in the world are also like them; no acts, no
rewards [are with them]. So are all the teachings,
no hearing, no preaching.”
“Lord of Lanka, beings are
appearances, they are like figures painted on the wall, they
have no sensibility [or consciousness]. Lord of
Lanka, all that is in the world is devoid of work and action
because all things have no reality, and there is nothing
heard, nothing hearing. Lord of Lanka, all that is in the
world is like an image magically transformed. This is not
comprehended by the philosophers and the ignorant. Lord of
Lanka, he who thus sees things, is the one who sees
truthfully. Those who see things otherwise walk in
discrimination; as they depend on discrimination, they cling
to dualism. It is like seeing one’s own image reflected in a
mirror, or one’s own shadow in the water, or in the
moonlight, or seeing one’s shadow in the house, or hearing
an echo in the valley. People grasping their own shadows of
discrimination (21) uphold the discrimination of dharma and
adharma and, failing to carry out the abandonment of the
dualism, they go on discriminating and never attain
tranquillity, By tranquillity is meant oneness (ekagra), and
oneness gives birth to the highest Samadhi, which is gained
by entering into the womb of Tathagatahood, which is the
realm of noble wisdom realised in one’s inmost
self.” The First Chapter Called “Ravana
Asking for Instruction.”1
1 It is noteworthy that the chapter
endings are not the same throughout the entire text.
Generally, reference is made to the Sutra itself at the end
of a chapter, stating that the chapter bears such a title
belonging to such a Sutra. But in the present case there is
no mention at all of the Lankavatara Sutra as if this Ravana
section were something quite independent. While there is no
doubt about its being a later addition, seeing what a
complete piece of narrative it forms by itself, and again
seeing that the rest of the text makes no further reference
to Ravana, the trend of the discourse as presented by the
Buddha shows that it is closely related to the Sutra,
especially when it emphasises at the end the importance of
self-realisation against the inanity or futility of the
verbal teaching ordinarily given out by a master.
See .
D.T.
Suzuki’s translation in FULL
The Lankavatara Sutra
Lankavatara Sutra
Lankavatara
Sutra is one of nine principal, and one of the most
important, texts of Mahayana Buddhism. Lankavatara literally
means “entering into Lanka”. Lanka is one of the islands in
the south of India, identified as Ceylon. “Entering”, refers
to the Buddha coming over to that Island.