THE

THE LANKAVATARA SUTRA

LANKAVATAKA SUTRA
 BODHIDHARMA
BODHIDHAEMA
By SessM
By Sesshfl, (U20-1506)
(1420-1506)
THE LANKAVATARA SUTRA
A MAHAYANA TEXT

TRANSLATED FOR THE FIRST TIME FROM

THE ORIGINAL SANSKRIT

BY

DAISETZ TEITARO SUZUKI

EASTERN
f
BUDDHIST

LIBRARY

LONDON

GEORGE ROUTLEDGE AND SONS, LTD.

BROADWAY HOUSE: 68-74 CARTER LANE, E. C.

1932
 PREFACE
PREFACE
It
It is more than
is more than seven years now
seven years now since
since I I began
began the the study
study
of
of the La1ikavaUira Sutra
the LanMvatara S1tra quite seriously,
quite seriously, but
but owing
owing to to
various interruptions
various interruptions I
I have
have not
not been
been able
able to
to carry
carry out
out my
my
plan
plan as as speedily
speedily as as I wished. My
I wished. My friends
friends in in different
different fields
fields
of
of life
life have
have been
been kind
kind and and generous
generous in in various
various ways,
ways, and and II
now
now sendsend outout toto the perusal of
the perusal of the English-reading public
the English-reading public
this
this humble
humble work work of mine. There
of mine. There are
are yet
yet many
many difficult
difficult andand
obscure
obscure passages
passages in in the Sutra, which
the Sutra, which I I have
have been unable tto
been unable o
unravel
unravel to to my
my own
own satisfaction.
satisfaction. All
All such
such imperfections
imperfections are
are
to
to be corrected by
be corrected by competent scholars. II shall
competent scholars. shall be be fully
fully-
content
content if if II have made the
have made understanding of
the understanding of this
this significant
significant
Mahayana
Mahayana text easier than
text easier than before,
before, even
even though
though this this may
may be be
only
only to to aa very
very slight degree. In
slight degree. In China
China Buddhist
Buddhist scholars
scholars
profoundly
profoundly learned learned and and endowed
endowed with with spiritual
spiritual insights
insights
made
made threethree or or four
four attempts
attempts extending
extending over over a period of
a period of
about
about two two hundred
hundred and and fifty years
fifty years to
to give
give an
an intelligible
intelligible
l'endering of
rendering of the Lankavatara. It
the Lankavatara. goes without
It goes without saying
saying thatthat
these
these have helped immensely
have helped immensely the present translator.
the present translator. May May
his
his also
also prove
prove a a stepping
stepping board board however
however feeblefeeble towards
towards a a
fuller
fuller interpretation
interpretation of of the
the Sutra
Sutra!!
The
The present
present English
English translation
translation is based on
is based on the
the Sanskrit
Sanskrit
edition
edition of of Bunyu
Bunyu Nanjo's
Nan jo's published
published by by the
the Otani
Otani University
University
Press in
Press in 1923.
1923.
II am most
most grateful
grateful to to Mr Dwight
Dwight Goddard
Goddard of of Thetford,
Thetf ord,
Vermont, U.
Vermont, U. S. A., who
S. A., who again helped me
again helped me by by typing
typing the
the entire
entire
manuscript
manuscript of of the
the present
present book.
book. To To assist
assist meme in in this
this wayway
was
was indeed
indeed partpart of of the
the object
object ofof his
his third
third visit
visit to
to this
this side
side
of
of the Pacific. Says
the Pacific. Says Confucius,
Confucius, " Is
' '
Is it
it not
not delightful
delightful to to have
have
aa friend
friend comecome from
from afarafar?" " The
The saying
saying applies
applies mostmost appro
appro-
priately
priately to
to this
this case.
case.
It
It was
was fortunate
fortunate for for the
the writer
writer that
that hehe could
could secure
secure the the
support
support and and help
help of
of the
the Keimeikwai, a
a corporation
Keimeikwai, corporation organised organised
to
to help
help research
research work work of of scholars
scholars in in various
various fields
fields of
of culture;
culture ;

for
for without
without it his work
it his work might
might have
have dragged
dragged on on yet
yet for some
for some
vi
vi PREFACE

time
time to to come.
come. ThereThere is is so
so much
much to to be
be accomplished
accomplished befOl'e before
he
he has
has to appear at
to appear at the
the court
court of of Emma Daiwo, Daiwo, to to whom
whom he he
could
could say,say, "Here
"Here is is my
my workwork;; humble
humble though
though it it is,
is, I
I have
have
tried
tried to to do
do mymy part
part to to the
the full
full extent
extent of of my power." The
my power." The
writer renders his
writer renders his grateful acknowledgment
grateful acknowledgment here
here to
to all
all the
the
advisers of
advisers of the
the Society
Society who
who kindly
kindly voted
voted for
for the
the speedy
speedy
culmination
culmination of of this
this literary
literary task-a
task a task task which
which he he tenderly
tenderly
wishes
wishes would
would do do something
something towardstowards a a better
better appreciation
appreciation by by
the
the West
West of of the sources of
the sources of Eastern
Eastern life life and
and culture.
culture.
Whatever
Whatever literaryliterary workwork the present author
the present author is is able
able toto
put
put before
before the reader, he
the reader, he cannot
cannot passpass on on without
without mentioning
mentioning
in
in it
it the
the nanamee ofof his good, unselfish,
his good, unselfish, public-minded
public-minded BuddhistBuddhist
friend,
friend, Yakichi
Yakichi Ataka,
Ataka, who
who is
is always willing
always willing to
to help
help himhim inin
every possible
every possible way. way. 1
If not
not for
for him,
him, the
the author
author could
could never
never
have
have carried
carried out out his
his plans
plans to to the
the extent
extent he he hashas so far ac
so far ac-
complished.
complished. Materially,
Materially, no no visible
visible results
results cancan bebe expected
expected of of
this kind
this kind of of undertaking,
undertaking, and and yetyet a scholar has
a scholar has his worldly
his worldly
needs
needs to meet. Unless
to meet. Unless we we create
create oneone of these fine
of these days an
fine days an
ideal community
ideal community in
in which
which every
every member
member of
of it
it can
can put
put forth
forth
all
all his
his or her natural
or her natural endowments
endowments and and moral
moral energies
energies in in the
the
direction
direction best best fitted
fitted toto develop
develop them
them and
and in
in the
the way
way most
most
useful
useful to to all
all other
other members
members generally
generally and and individually,
individually, many many
obstacles
obstacles are are sure
sure to to bar
bar thethe passage
passage of of those
those who who would
would
attempt
attempt things
things of of no
no commercial
commercial value. value. UntilUntil then,
then, Bodhi
Bodhi-
sattvas
sattvas of of all
all kinds
kinds are are sorely
sorely needed
needed everywhere.
everywhere. And And is is

this not
this not the
the teaching
teaching of
of the
the L(J)nkavatii'l'a
Lankavatara Sutra,
Sutra,,, which
which in
in its
its

English
English garb garb nownow lies
lies before
before his his friend
friend as as well
well as as all
all other
other
readers
readers ?
Thanks
Thanks are are also
also due
due to to the
the writer
writer's 's wife
wife whowho went
went over
over
the
the whole
whole manuscript
manuscript to to give
give it it whatever
whatever literary
literary improve
improve-
ment
ment it it possesses,
possesses, to to Mr HokeiHokei Idzumi
Idzumi who who gave
gave helpful
helpful sug
sug-
gestions in
gestions in the
the reading
reading of of the
the original
original text,
text, and
and to to Professor
Professor
Yenga
Yenga Teramoto
Teramoto for for hishis ungrUdging
ungrudging cooperation
cooperation along along th thee
line
line of
of Tibetan
Tibetan knowledge.
knowledge.

DAISETZ
DAISETZ TEITARO
TEITAEO SUZUKI
SUZUKI
Kyoto, 1931 (the
November, 1931
Kyoto, November, (the sixth
sixth year
year of
of Showa)
Showa)
 CONTENTS
CONTENTS
BODHIDHARMA,
BODHIDHAEMA, by
by Sesshii
Sesshu (1420-1506)
(1420-1506) . . . . . . . . . . . . Frontispiece
Frontispiece
Page
Page
PREFACE
PEERAGE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
v
INTRODUCTION
INTEODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . :xi
si

CHAPTER ONE.
CHAPTEE ONE. RAVANA,
EAVANA, LORD
LOED OF LANKA,
LANKA, ASKS FOR
FOE
INSTRUCTION
INSTEUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
3
CHAPTER
CHAPTEE TWO.
TWO. COLLECTION
COLLECTION OF ALL THE DHARMAS
DHAEMAS .
. .
. 22
22
9 I.
I. Mabamati Praises the
Mahamati Praises Buddha with
the Buddha Verses
with Verses . . . . . . 22
22
9 II.
II. Mabamati's
Mahamati's "One
"One Hundred
Hundred and
and Eight
Eight Questions"
Questions" 23
23
III.
III. "The One
"The Hundred and
One Hundred and Eight Negations"
Eight Negations" . . . . 31
31
IV.
, IV. Concerning
Concerning the
the V'ijiiiinas ......................
Vijnanas 33
33
V.
9 V. Seven Kinds
Seven of Self-nature
Kinds of Self -nature (svabhiiva)
(svabTiava) . . . . 35
35
VI.
VI. Seven
Seven Kinds
Kinds of
of First
First Principle (paramartfia) , and
Principle (paramartha), and
the
the Philosophers'
Philosophers' Wrong Views regarding
Wrong Views regarding thethe
Mind Rejected
Mind Eejeeted . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
35
VII.
VII. Erroneous Views
Erroneous held by
Views held Some Bl'ahmans
by Some Brahmans and and
S ramanas Concerning
Sramanas Concerning Causation,
Causation, Continuation,
Continuation,
etc. ; The
etc.; Buddhist Views
The Buddhist Views Concerning
Concerning Such
Such
Subjects as
Subjects Alayavijiiana, Nirvana,
as Alayavijnana, Nirvana, Mind-only,
Mind-only,
etc.
etc. ;; Attainments
Attainments of
of the Bodhisattva
the Bodhisattva . . . . . . . . 36
36
9 VIII.
VIII. The
The Bodhisattva's
Bodhisattva's Discipling
Biscipling himself himself in Self-
in Self-
realisation . . . ... . . . . . .. . . . .... . . . . . . .. . . . .
realisation 39
39
9 IX.
IX. The
The Evolution
Evolution and
and Function
Function of
of the Vijfianas; The
the Vijnanas; The
SpiI'itual
Spiritual Discipline
Discipline of
of the
the Bodhisattva; Verses
Bodhisattva; Verses
on
on the
the Alaya-ocean
Alaya-ocean and
and Vijfiana-waves
Vijnana-waves . . . . . . . . 39
39
,9
.
X.
X. The
The Bodhisattva
Bodhisattva is
is to Understand the
to Understand the Signification
Signification
of Mind-only
of Mind-only . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
44
XI
XI (a)
(a).. The
The Three
Three Asp(3cts
Aspects of Noble Wisdom
of Noble Wisdom (aryajfi,{ina)
(dryajnana) 44
44
XI (b ).
(b). The Attainment
The Attainment of
of the
the Tatbagatakaya
Tathagatakaya . . . . . . . . . . 45
45
XII.
XII. Logic
Logic on
on the
the Hare's
Hare's Horns
Horns . . . . . . . . . . . . . . . . . . . . 46
46
$ XIII.
XIII. Verses on
Verses on the Alayavijfiana and
the Alayavijnana Mind-only .
and Mind-only : . ... 49
49
XIV.
XIV. Purification
Purification of
of the
the Outfl ows, Instantaneous
Outflows, Instantaneous and
and
Gradual
Gradual . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
49
XV.
XV. Nishyanda-Buddha,
Nishyanda-Buddha, Dharmata-Buddha,
Dharmata-Buddha, and
and Nir-
Nir-
maJ}.a-Bucldha
mana-Buddha .. . . . .. . . . . . . . . . . . . . . . . . . . . . . . 51
51
XVI.
XVI. The S
The ravaka's Eealisation
Sravaka's Realisation and
and Attachment
Attachment toto the
the
Notion
Notion of
of Self-natme
Self -nature ....................... 52
52
XVII.
XVII. The
The Eternal-Unthinkable
Eternal-Unthinkable . . . . . . . . . . . . . . . . . . . . . 53
53
XVIII.
XVIII. Nirvana
Nirvana and Alayavijfiana . .
and Alayavijnana .. . . . . . . . . . . . . . . . . 55
55
XIX.
XIX. A11
All Things
Things are
are Unborn..
Unborn . .. . . . . . . . . . .. .. ... . .. 55
55
XX.
XX. The Five
The Five Classes
Classes of
of Spiritual Insight
Spiritual Insight . . . . . . . . . . . 56
56
XXI.
XXI. Verses on
Verses on the Tl'iple Vehicle
the Triple Vehicle . . . . . . . . . . . . . . 58
58
viii
vm CONTENTS
XXII.
XXII. Two
Two Classes
Classes ofof the
the Icchantika
Icchantika .. . . . . . . . . . . . . . . . . 58
58
XXIII.
XXIII. The
The Three
Three Forms
Forms of of Svabhava
Svabhava . . . . . . . . . . . . . . . . . 59
59
$ XXIV. The Twofold
The Twofold Egolessness
Egolessness (nairat1nyadvaya-
(nairatmyadvaya-
laksha1J.a)
lalcshana) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60
60
$ XXV.
XXV. Assertion
Assertion and
and Refutation
Eefutation (swmaropapavada)
(samaropapavada) .... . . . . 62
62
XXVI.
XXVI. The
The Bodhisattva
Bodhisattva Assumes
Assumes Various Various Personalities
Personalities . ..
... 64
64
XXVII.
XXVII. On
On Emptiness (Siinyata), No-birth,
Emptiness (sunyata), No-birth, and and Non- Non-
duality
duality . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65
65
XXVIII. The
XXVIII. The TatMgata-Garbha
Tathagata-Garbha and and the the Ego-soul
Ego-soul . . ..... . 68
68
XXIX.
XXIX. A Verse
Verse onon the
the Philosophers'
Philosophers' Discriminations
Discriminations .... . . . . 70
70
XXX.
XXX. The
The Four
Four Things
Things NeededNeeded for for thethe Constitution
Constitution of of
Bodhisattvahood
Bodhisattvahood . . . . . . . . . . . . . . . . . . .
.
. . . . . . . . 70
70
XXXI.
XXXI. On
On Causation
Causation (Six (Six Kinds),
Kinds), and and the the Rise Rise of of
Existence
Existence . .. . . . .
. . . . . . . . . .... ..
. . . . . . . . . . . 72
72
XXXII. Four
Four Forms
Forms of of Word-discrimination 75
.

XXXII. Word-discrimination . . . . . . . . . . . . 75
XXXIII.
XXXIII. On
On Word
Word andand Discrimination
Discrimination and and the the Highest
Highest
Reality
Eeality . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
76
XXXIV. Verses
XXXIV. Verses onon Reality
Reality and and its its Representations.
Representations .. . . . 77
77
XXXV.
XXXV. Mind-only, Multitudinousness,
Mind-only, Multitudinousuess, and and Analogies,
Analogies, with with
an
an Interpolation
Interpolation on on the the Dualistic
Dualistie Notion Notion of of
Existence
Existence ;...................
. . . . . . . . . . . . . . 78
78
$ XXXVI. The
XXXVI. The Teaching (dhal'madesana) of
Teaching (dharmadeSana) of the
the Tathagatas
Tathagatas 84
84:

XXXVII.
XXXVII. Four
Four Kinds
Kinds of of Dhyana
Dhyana . . . . . . . . . . . . . . . . . . . . . . . . 85
85
$ XXXVIII.
XXXVIII. On
On Nirvana
Nirvana .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
86
XXXIX. Two
XXXIX. Two Characteristics
Characteristics of of Self-nature
Self -nature . . . . . . . . . . . . . 87
87
9 XL.
XL. Two
Two Kinds
Kinds of of thethe Buddha's
Buddha's Sustaining
Sustaining Power Power
(adhishthilna)
(adMshthana) _ . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
87
XLI.
XLI. On
On the
the Chain
Chain of of Causation
Causation (pratityasarnutpada)..
(pratityasamtutpada) . . 90
90
XL II
XLII. .Words (abhilapa)
Words (abhilapa) and Realities (bM.va)
and Realities (bhava) . . . . . . . 91
91
XLIII.
XLIII. On
On Eternality
Eternality of of Sound
Sound (nit yasabija) the
(nityaabda), the Nature
Nature ,

of
of Error (bh?'finta), and
Errol' (bhranta), and Perversion (viparylisa)
Perversion (viparyasa) 6g
QZ
$ XLIV.
XLIV. On
On the Nature of
the Nature of Maya
Maya . .. . . . . . . . . . . . . . . . . . . 95
95
$ XLV.
XLV. That
That All
All Things
Things are are Unborn
Unborn . . . . . . . . . . . . . . . . . . . 96
96

tf XLVI.
XL VI. On
On Name,
Name, Sentence,
Sentence, Syllable,
Syllable, and and Their
Their Meaning
Meaning 97
97
XLVII.
XLVII. On
On Inexplicable
Inexplicable Statements (vyalcritani)
Statements (vyalmtdni*) . . . . . . 98
98
9 XLVIII. All
XLVIII. Things are
All Things are andand are
are notnot (Verses
(Verses on Foul' Forms
on Four Forms
of Explanation)
of Explanation) . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
99
XLIX.
XLIX. On
On thethe S l'avakas, Srotaapanna,
Sravakas, Srotaapanna, Sakridagamin,Sakridagamin,
Anagamin,
Anagamin, and and Arhat
Arhat;; on on the the Three
Three Knots Knots
(sO!inyojani)
(samyojani) . . . . . .. . . . . . . .. . . . . . . . ... ....
. 100
100
L.
L. The
The Intellect (J)uddhi), Examining
Intellect (buddhi), Examining and
and Discrim-
Diserim-
na ting
nating
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
105
LI.
LI. The
The Elements,
Elements, Primary
Primary and Secondary
and Secondary . . . . . . . . 106
106
LII.
LII. The Five
The Skandhas
Five Skandhas . .
. . . . . . . . . . . . . . . . . . . . . . . . . 107
107
$ LIIl.
LIII. Foul'
Four Kinds of Nirvana
Kinds of Nirvana andand the
the Eight
Eight Vijiianas
Vijnanas . .
. . 108
108
LIV.
LIV. The
The False
False Imagination
Imagination Regarding
Regarding Twelve
Twelve Subjects
Subjects 110
110
 CONTENTS ix
IX

9- LV.
LV. Verses on
Verses on the Citta, Parikalpita,
the Citta, Parikalpita, Paratantl'a,
Paratantra, and and
Parinishpanna
Parinishpanna ..............................
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
112
LVI.
LVI. The
The One
One Vehicle
Vehicle and
and thethe Triple
Triple Vehicle
Vehicle .......... . . . . . . 114
CHAPTER
CHAPTEE THREE.
THEEE. ON IMPERMANENCY
IMPEEMANENCY ................ . . . . . . . . . . . . . . . . 118
118
LVII.
LVII. Three
Three Forms
Forms of of the Will-body (manomaya7caya)
the Will-body (manomayaMya} .
. .
. 118
118
LVIII.
LVIII. The
The Five
Five Immediacies (pancanantaryani) Desire
Immediacies (pancananta1'ya'fJi); Desire ;

as
as Mother
Mother and and Ignorance
Ignorance as Father ..........
as Father . . , . .. . . . . 120
120
LIX.
LIX. The
The Buddha-nature
Buddha-nature (b7lddhata)
(buddliata) ................ . . . . . . . . . . . . . . . . 122
122
LX. The
The Identity (samata) of
Identity (samata) of Buddhahood
Buddhahood and and its its
Foul'
Four Aspects
Aspects .............................. .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122
122
LXI.
LXI. Not
Not aa Word
Word Uttered
Uttered by by the
the Buddha;
Buddha; Self-realisa-
Self -realisa-
tion
tion and
and an an Etel'1lally-abiding
Eternally-abiding Reality Reality ......... . .. . . . . 123
123
LXII.
LXIL On
On Being
Being and and Non-Being;
Non-Being; Realism
Bealism and and Nihilism
Nihilism. . .. 125
125
LX III
LXIII. Realisation
Eealisatiou and
. and Word-teaching
Word-teaching ,....... . . . .. . ..........
. . . .. . . . 127
127
LXIV.
LXIV. Discrimination,
Discrimination, an an External
External World,
World, Dualism,Dualism, and and
Attachnlent , . . . . . . . . . . . . . . . . ,. . . .
Attachment ................................
. . . . . . . . . . 129
129
LXV.
LXV. The
The Relation
Eelation between
between Words (ruta) and
Words (1'uta) and Meaning
Meaning
(artha)
(avtlia) ...................................
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133
133
LXVI.
LXVI. On
On wledge, Absolute
Knowledge, (jnana) and
Absolute (jnana) and Relative
Eelative
((vijnana) .
vt:Jnana) .................................
. . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . 135
135
LXVII.
LXVII. Nine
Nine Transformations
Transformations (pari1.1ama)
(parinama) ............. . . . . . . . . . . . . 137
137
LXVIII.
LXVIIL TheThe Deep-seated
Deep-seated Attachment
Attachment to to Existence
Existence ...... . . . . . . 138
138
LXIX.
LXIX. Self-natlll
Self-nature, 'e, Reality,
Beality, Imagination,
Imagination, Truth Truth of of Soli-
Soli-
tude,
tude, etc. . ...... . . . . . .. . . ..... . .... . . . ,...
etc .................................. 141
141
LXX.
LXX. The
The Thesis
Thesis of of No-birth .
No-birth ........................
. . . . . . . . . . . . . . . . . . . . . . . 144
144
LXXI.
LXXI. Tl'lle Knowledge and
True Knowledge and Ignorance
Ignorance ................. . . . . . . . . . . . . . . . 146
146
LXXII.
LXXII. Self-realisation
Self-realisation and and the
the Discoursing
Discoursing on on itit ....... . . . . . . . 148
148
LXXIII.
LXXIII. OnOn the
the Lokayatika
Lokayatika ............................
. . . . . . . . . . . . . . . . . . . . . . . . . . 149
149
LXXIV. Various Views
LXXIV. Various Views of Nirvana .....................
of Nirvana ... . ,.
. . . . . . . . . . . . . . . 157
157
LXXV.
LXXV. Is
Is Tathagatahood
Tathagatahood SomethingSomething Made? Made Its Relation
Its Eelation
to
to the Skandhas, to
the Skandhas, Emancipation, to
to Emancipation, to Knowledge
Knowledge 161
161
LXXVI.
LXXVI. The Tathagata Variously
The Tathagata Designated; Relation
Variously Designated; Eelation
Between
Between Words Words and and Meaning
Meaning;; Not Not a Word
a Word
Uttered
Uttered by by the
the Buddha
Buddha ......................
. . . . . . . . . . . . . . . . . . . . 164
164
$ LXXVII.
LXXVII. Causation,
Causation, No-birth,
No-birth, Self-mind,
Self -mind, Nirvana
Nirvana ........ . . . . . . . . 170
170
LXXVIII.
LXXVIII. Verses
Verses on on No-birth
No-birth and and Causation
Causation .............. . . . . . . . . . . . . . . 172
172
LXXIX.
LXXIX. Various
Various Views
Views of of Impermanency
Impermanency ............... .. . . . . . . . . . . . . . 176
176
CHAPTER
CHAPTEE FOUR.
FOUE. ON INTUITIVE
INTUITIVE UNDERSTANDING
UNDEESTANDING .... 182 182 . . . .

LXXX.
LXXX. Perfect
Perfect Tranquillisation
Traiiquillisation Attained
Attained by
by Sravakas,
Sravakas,
Pratyekabllddhas, and
Pratyekabuddhas, and Bodhisattvas;
Bodhisattvas Stages
Stages of
of ;

Bodhisattvahood
Bodhisattvahood ............................
. . 182
182
. . . . . . . . . . . . . . . . . . . . . . . .

CHAPTER
CHAPTEE FIVE.
FIVE. ON THE DEDUCTION OF OF THE PERMA- PEEMA-
NENCY
NENCT OF TATHAGATAHOOD ....................
. . ,. . . . . . . .. . . . 187
187
. . . . .

LXXXI.
LXXXI. Permanency
Permanency of
of Tathagatahood , . . . . , .. . . . . . 187
Tathagatahood ................. 187 . . . .

CHAPTER
CHAPTEB SIX.
SIX. ON MOMENTARINESS . . . . . . . . . . . . . . . .
MOMBNTAEINESS .................. 190
190
LXXXII.
LXXXII. The TathUgata-garbha and
The Tathagata-garbha and the
the Alayavijiiana
Alayavijnana .____ . . . 190
190
x
s CONTENTS.
CONTENTS.
LXXXIII.
LXXXIII. The
The Five
Five Dharmas,
Dharmas, and
and Their Relation to
Their Eelation to the
the
Three Svabhavas
Three Svabhavas ........................... 193
193
9 LXXXIV.
LXXXIV. The
The Five
Five Dharmas
Dharmas 197
197 . . . . . . . . . . . . . . . . . . . . . . .

9 LXXXV.
LXXXV. Tathagata
Tathagata and
and Sands
Sands of
of the Ganga
the Gaiiga . . . . . . . . . . . . 198
198
LXXXVI. Momental'iness
LXXXVI. Momentariness;; the Eight Vijnanas
the Bight Viji'ianas ............ 202
202
LXXXVII. Three Kinds
LXXXVII. Three Kinds of
of the
the Pal'amitas
Paramitas . . . . . . . . . . . . . . 204:
204:

LXXXVIII.
LXXXVIII. Views on Momentariness
Views on Momental'iness; Discrimination
Discrimination ;
. . . . . 206
206
SEVEN. ON TRANSFORMATION
CHAPTER SEVEN. TRANSFORMATION . . . . . . . . . . . . . . 207
207
LXXXIX.
LXXXIX. On
On Transformation
Transformation . . . . . . . . . . . . . . . . . . . . . . . . . . . 207
207
CHAPTER
CHAPTER EIGHT.
EIGHT. ON MEAT-EATING
MEAT-EATING . . . . . . . . . . . . . . . . . . 211
211
CHAPTER NINE.
NINE. THE DHARANIS
DHARANlS . . . . . . . . . . . . . . . . . . . 223
223
SAGATHAKAM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226
226

APPENDIX . . . . . . . . . . . . . . . . . . . . . . . . . . . . . a , 297
297
 INTRODUCTION
For those who
For those who have already read
have already my Studies
read my Studies in the Lan
in the Lan-
kavatara Sutra,1
kdvatdra Sutra, 1
no
no special
special words
words are
are needed
needed here.
here. But
But toto
those
those who
who are
are not
not yet quite
yet quite familiar
familiar with
with the
the teachings
teachings of
of
Mahayana
Mahayana Buddhism
Buddhism aan n expository
expository introduction
introduction tto o the
the
principal
principal theses
theses of
of the
the Lanka
Lanka may
may be
be welcome.
welcome. Without
Without
something
something of preliminary knowledge
of preliminary knowledge as as to
to what
what thethe Sutra
Sutra
proposes to
proposes to teach,
teach, it
it will
will be
be difficult
difficult to
to comprehend
comprehend the the text
text
intelligently.
intelligently. For thoughts
For thoughts of of deep
deep signification
signification are are pre
pre-
sented
sented in
in a a most
most unsystematic
unsystematic manner.
manner. As As II said
said inin my
my
Studies,
Studies, the
the Lanka
Lanka, is
is a
a memorandum
memorandum kept
kept byby a
a Mahayana
Mahayana
master,
master, in
in which
which hehe put
put down
down perhaps
perhaps allall the
the teachings
teachings of of
importance
importance accepted
accepted by by tthe
he Mahayana
Mahayana followers
followers of of his day.
his day.
He
He apparently
apparently did did not
not try
try to
to give
give them
them any
any order,
order, and
and itit is
is

possible
possible that
that the
the later
later redactors
redactors were
were not
not very
very careful
careful in in
keeping
keeping faithfully
faithfully whatever
whatever order
order there
there was
was inin the
the beginning,
beginning,
thus
thus giving
giving the
the text
text aa still
still more
more disorderly
disorderly appearance.
appearance. The The
introduction
introduction that
that follows
follows maymay also
also serve
serve as
as one
one to
to Mahayana
Mahayana
Buddhism
Buddhism generally
generally.. .

I
The
The Classification
Classification of
of Beings
Beings
From
From the
the Mahayana
Mahayana point
point ofof view,
view, beings
beings areare divisible
divisible
nt o two
iinto heads those
two heads: :those that
that are
are e nli ght ene d and
enlightened that are
those that
and those are
ignorant.
ignorant. The The former
former areare called
called Buddhas
Buddhas including
including also
also
Bodhisattvas,
Bodhisattvas, Arhats,
Arhats, and
and Pratyekabuddhas
Pratyekabuddhas while while the latter
the latter
comprise
comprise all
all the
the rest
rest of
of beings
beings under
under thethe general designation
general, designation
of bJa or
of bala or balaprithagjana-bala
balaprithagjana bala meaningmeaning "undeveloped
"undeveloped", ",
"puerile
"puerile",", or
or "ignorant",
"ignorant", and
and prithag ja. n a "people
prithagjana "people differ
differ-
ent
ent" " from
from the
the enlightened, that is,
enlightened, that is, the
the multitudes,
multitudes, or or people
people
of
of ordinary type,
ordinary type, whose
whose minds
minds are
are found
found engrossed
engrossed inin the
the
1 Published
Published by
by George
George Routledge
Boutledge and
and Sons,
Sons, Lonclon. 1930. Pp.
1
London. 1930. Pp.
xxxii+464.
sxxii + 464.
xii
xii THE LANKAVATARA
LANKAVATAEA SUTRA
pursuit
pursuit of of egotistic
egotistic pleasures
pleasures and
and unawakened
unawakened toto the
the meaning
meaning
of
of life. This
This class is also
class is also known
known as
as Sarvasattva,
Sarvasattva, " all beings"
' ' ' '
life. all beings
or sentient beings.
or sentient beings. The
The Buddha
Buddha wants
wants to
to help
help the
the ignorant,
ignorant,
hence
hence thethe Buddhist
Buddhist teaching
teaching and
and discipline.
discipline.

The
The Buddha
Buddha
All
All thethe Buddhist
Buddhist teachings
teachings unfold
unfold themselves
themselves around around
the
the conception
conception of of Buddhahood.
Buddhahood. When When thisthis isis adequately
adequately
grasped,
grasped, Buddhist
Buddhist philosophy
philosophy with with all
all its
its complications
complications and and
superadditions
superadditions will will become luminous. "What
become luminous. What is is the
the Buddha?
Buddha 1
According
According to to Mahamati
Mahamati the the Bodhisattva-Mahasattva,
Bodhisattva-Mahasattva,
who is
who the interlocutor
is the interlocutor of of the Buddha in
the Buddha in the
the La1ika,
Lanka, the the
Buddha is
Buddha endowed with
is endowed with transcendental knowledge (prajiia)
transcendental knowledge (prajna)
and
and a a great
great compassionate
compassionate heart heart (ka?'u'J.a).
(karuna) . With
With the the former
former
he
he realises
realises that
that this
this world
world of of particulars
particulars hashas nono reality,
reality, isis
devoid
devoid of of anan ego-substance
ego-substance (a, natman) and
(anatman) and that
that in in this
this sense
sense
it
it resembles
resembles Maya Maya or or a
a visionary
visionary flower
flower in
in the
the air.
air. As
As thus
thus
it
it is
is above
above the the category
category of of being
being and
and non-being,
non-being, it it is
is declared
declared
to be
to be pure (visuddlia] and
pure (Vis1uldha) and absolute (vivikta) and
absolute (vivikta) and free
free from
from
conditions (ani1nitta)
conditions (animitta}. . But
But the
the Buddha's
Buddha's transcendental
transcendental
wisdom is
wisdom is not
not always
always abiding
abiding in in this
this high
high altitude,
altitude, because
because
being
being instigated
instigated by by an
an irresistible
irresistible power which innerly
power which innerly pushes
pushes
him back
him back into
into a a region
region of of birth
birth and
and death,
death, he he comes
comes downdown
among
among us us and
and lives
lives with
with us,
us, who
who are
are ignorant
ignorant and and lost
lost in
in the
the
darkness
darkness of of the
the passions
passions (klda).
(klesa) . Nirvana
Nirvana is is not
not the
the ultimate
ultimate
abode of
abode of Buddhahood,
Buddhahood, nor nor is
is enlightenment.
enlightenment. Love Love and and com
com-
passion
passion is
is what
what essentially
essentially constitutes
constitutes the
the self-nature
self -nature of
of the
the
All-knowing
All-knowing One
One (sarvajna).
(sarvajna).

T ie Bu,ddlw.
The Buddha as as Love
Love
The
The Buddha's
Buddha's love
love isis not something ego-centered.
not something ego-centered. It
It is
is

aa will-force
will-force which
which desires
desires andand acts
acts in
in the
the realm
realm of of twofold
twofold
egolessness,
egolessness, itit is
is above
above the
the dualism
dualism ofof being
being and,
and non-being,
non-being,
it
it rises
rises from
from a a heart
heart of of non-discrimination,
non-discrimination, it it manifests
manifests
itself
itself inin the
the conduct
conduct of of purposelessness (anabhogacarya).
purposelessness (anabhogacarya) .

It
It is
is the
the Tathagata's
Tathagata's great
great love (mahakaruna) of
love (mahfika'i"u/IJa) all beings,
of all beings,
which
which never
never ceases
ceases until
until everyone
everyone ofof them
them isis happily
happily ledled to
to
the
the final
final asylum
asylum of of Nirvana
Nirvana;; forfor he
he refuses
refuses as
as long
long as as there
there
 INTRODUCTION
INTRODUCTION xiii
xiii

is
is aa single
single unsaved
unsaved soul
soul to
to enjoy
enjoy the
the bliss
bliss ofof Samadhi
Samadhi to to
which
which he he is
is entitled
entitled byby his
his long spiritual discipline.
long spiritual discipline. The
The
Tathagata
Tathagata is is indeed
indeed the
the one
one who,
who, endowed
endowed with
with a a heart
heart ofof
all-embracing
all-embracing love
love and
and compassion,
compassion, regards
regards all
all beings
beings as
as if
if

they were his

they were his only child. If
only child. If he
he himself enters into
himself enters into Nirvana,
Nirvana,
no
no work
work will
will bebe done
done inin the world where
the world where discrimination
discrimination
(vikalpa) goes on
(vikalpa) goes on and multitudinousness (vicitrata)
and multitudinousness (vicitrata) prevails.
prevails.
For
For this
this reason,
reason, hehe refuses
refuses to
to leave
leave this
this world
world of of relativity,
relativity,
all
all his
his thoughts
thoughts areare directed towards the
directed towards ignorant and
the ignorant suffer
and suffer-
ing
ing masses
masses of
of beings,
beings, for
for whom he
he is
is willing
willing to
to sacrifice
sacrifice his
his
enjoyment
enjoyment of
of absolute
absolute reality
reality and
and self-absorption
self ( sarni'klhi
-absorption (samadhi-
stkhabhutakotya
siikhabhutakotya vinivarya.
vinivarya)) . .

Skilful
Skilful :Means
Means
The essential nature
The essential nature ofof love
love is
is to devise, to
to devise, to create, to
create, to
accommodate itself
accommodate itself to
to varying changing circumstances,
varying changing circumstances, andand
to
to this
this the
the Buddha
Buddha's 's love
love is
is no
no exception.
exception. HeHe is
is ever
ever devising
devising
for
for the
the enlightenment
enlightenment and and emancipation
emancipation of of all
all sentient
sentient
beings.
beings. This
This isis technically
technically knownknown as as the
the working
working of of Skilful
Skilful
Means ((upayakausalya)
Means tpayakausalya) . Upaya .
Upaya is
is the
the outcome
outcome of
of Prajfia
PrajM
and
and KarUJ;la.
Karuna. When Love Love worries
worries itself
itself over
over the
the destiny
destiny of of
the
the ignorant,
ignorant, Wisdom,
Wisdom, so so to
to speak,
speak, weaves
weaves a a net
net ofof Skilful
Skilful
Means whereby
Means whereby to catch them
to catch them up up from
from the depths of
the depths the
of the
ocean called
ocean Birth-and-Death (sa.rnsara)
called Birth-and-Death (samsara).. By Upaya thus
By Upaya thus
the
the oneness
oneness of reality wherein
of reality wherein the the Buddha's
Buddha's enlightened
enlightened mind mind
abides
abides transforms
transforms itself
itself into
into the
the manifoldness
manifoldness of of particular
particular
existences.
existences.
There
There isis a
a gem
gem known
known as as Mal)i
Mani which
which is is perfectly
perfectly trans
trans-
parent
parent andand colourless
colourless in in itself,
itself, and
and just
just because
because of of this
this
characteristic it
characteristic reflects in
it reflects in it varieties of
it varieties colours (vicitra
of colours (vicitra-
IPupa) . In
rupa} . In the
the same
same way way the Buddha is
the Buddha conceived by
is conceived by beings
beings ; ;

in the
in the same
same way
way hishis teaching
teaching is is interpreted
interpreted by by them
them ; that
that is,is,
;

each
each one
one recognises
recognises the the Buddha
Buddha and and his
his teaching'
teaching according
according
to
to his disposition ((dsaya),
his disposition iisaya.), understanding
understanding (citta), prejudice
(citta), prejudice
(anusaya), propensity ( adhirnrJdi),
(anusaya), propensity (adhimuldi} ,
and
and circumstance
circumstance ((gati]
gati) ..

Again,
Again, thethe Buddha treats treats his
his fellow-beings
fellow-beings as
as an
an expert
expert
physician treats his
physician treats his patients
patients suffering from various
suffering from various forms
forms of of
illness.
illness. The ultimate aim
The ultimate aim is to cure
is to them, but
cure them, but asas ailments
ailments
xiv
xiv THE
THE LANKAVATARA SUTRA
LANKAVATARA SUTRA
differ
differ medicines
medicines and
and treatments
treatments cannot
cannot be
be the
the same.
same. For
For
this
this reason
reason it
it is
is said
said that
that the
the Buddha
Buddha speal\:s
speaks one
one language
language
of enlightenment,
of enlightenment, which
which reverberates
reverberates in
in the
the ears
ears of
of his
his
hearers
hearers in
in all
all possible
possible sounds.
sounds. Upaya
Upaya may
may thus
thus be
be con-
con- .
sidered in
sidered in a
a way
way due
due to
to the
the infinite
infinite differentiation
differentiation of
of indivi
indivi-
dual
dual characters
characters rather
rather than
than to
to the
the deliberate
deliberate contrivance
contrivance of
of
transcendental
transcendental wisdom
wisdom on
on the part of
the part of the
the Buddha.
Buddha.

One
One Btddha with Many
Buddha with Many Narnes
Names
All
All the
the Buddhas
Buddhas ar
aree of
of one
one essence, they
essence, they are
are the
the same
same
as far
as far as
as their
their inner
inner enlightenment,
enlightenment, their
their Dharmakaya,
Dharmakaya, and
and
their
their being
being furnished
furnished with
with the
the thirty-two
thirty-two major
major and the
and the
eighty
eighty minor marks of
minor marks excellence are
of excellence concerned. But
are concerned. when
But when
they
they wish
wish to
to train
train beings according
beings according to
to their
their characters,
characters, they
they
assume
assume varieties
varieties of
of forms
forms appearing
appearing <4.ff erently to
to different
different
'
differently
beings,
beings, and
and thus
thus there
there are
are many
many titles
titles and
and appellations
appellations of
of
the
the Buddha
Buddha asas to
to be
be beyond calculation (asarhkhyeya).
beyond calculation (asamkhyeya) .

One
One noteworthy
noteworthy fact
fact about
about this-the
this the Buddha's
Buddha's assuming
assuming
so
so many
many names,
names, is
is that
that he
he is
is not
not only known in
only known in various
various
personal
personal names
names but
but also given a
also given a number
number ofof abstract
abstract titles
titles
such
such as
as No-birth, Emptiness, Suchness, Reality, Nirvana,
No-birth, Emptiness, Suehness, Reality, Nirvana,
Eternity,
Eternity, Sameness,
Sameness, Trueness,
Trueness, Cessation,
Cessation, etc.
etc. The
The Buddha
Buddha
is
is thus
thus personal
personal as
as well
well as
as metaphysical.
metaphysical.
The Lanka
The Lanka here
here does
does not
not forget
forget to
to add
add that though the
that though the
Buddha
Buddha is
is known
known by
by so
so many
many different
different names,
names, he
he is
is thereby
thereby
neither
neither fattened
fattened nor
nor emaciated,
emaciated, as
as he
he is like the
is like the moon
moon in
in
water
water neither
neither immersed
immersed nor
nor emerging.
emerging. This
This simile
simile is
is

generally
generally regarded
regarded asas best
best describing
describing the
the relation
relation of
of unity
unity
and
and mUltiplicity,
multiplicity, of
of one
one absolute
absolute reality
reality and
and this world of
this world of
names
names and
and forms.
forms.

Tmnsforrnation-bodies of
Transformation-bodies of the
the B1td-dha
Buddha
While
While the
the Trikaya
Trikaya dogma
dogma isis not
not yet
yet fully
fully developed
developed in
in
the Lanka,
the Lanka, each
each member
member of
of the
the trinity
trinity is
is treaceable
treaeeable in
in such
such
ideas
ideas as
as Dharmata-buddha,
Dharmata-buddha, Vip aka-buddha, and
Vipaka-buddha, and Nirma1)a
Nirmana-
buddha. The
buddha. The notion
notion of
of the transformation-body inevitably
the transformation-body inevitably
follows
follows from
from the
the Buddha
Buddha's'8 desire
desire to
to save
save the
the ignorant
ignorant whose
whose
minds
minds are
are not
not enlightened
enlightened enough
enough to
to see
see straightway
straightway into
into the
the
 INTRODUCTION xv
xv

essence
essence of of Buddhahood.
Buddhahood. As they are
As they are not
not clear-sighted,
clear-sighted,
something
something is is to
to be
be devised
devised to to lead them to
lead them to the
the right
right path,
path, and
and
this
this something
something must must be be in accord with
in accord their mentalities.
with their mentalities. If If
not,
not, they
they are
are sure
sure toto go
go astray
astray farther
farther and and farther.
farther. 1 they
If they
are
are not
not capable
capable of of grasping
grasping Buddhata
Buddhata as it is,
as it is, let them have
let them have
something
something of
of it
it and
and gradually
gradually be
be developed.
developed. The
The theory
theory of
of
Upaya (skilful
Upaya (skilful means)means) is
is also
also the
the theory
theory of
of Manomayakaya,
Manomayakaya,
will-body.
will-body. As As thethe incarnation
incarnation of of a a great
great compassionate
compassionate
heart,
heart, the
the Buddha
Buddha ought ought to to be
be able
able toto take
take anyany form
form hehe
wishes
wishes when
when he he sees
sees the
the sufferings
sufferings of of sentient
sentient beings.
beings. The
The
will-body
will-body is is aa part
part of of the
the Buddha
Buddha's 's plan
plan ofof world-salvation.
world-salvation.
This
This isis one
one ofof the
the reasons
reasons why why Buddhism
Buddhism is
is often regarded
often regarded
as
as polytheistic
polytheistic and
and at
at the
the same
same time
time pantheistic.
pantheistic.

The Bodhisattva
The Bodhisattva and and His
His Ten Ten VowsVows
In
In Mahayana
Mahayana Buddhism
Buddhism the the Buddha
Buddha is is not
not the
the only
only agent
agent
who
who is is engaged
engaged in in the
the work
work of of enlightening
enlightening or or saving
saving thethe
world.
world. While"While he he is
is able
able to to transform
transform himself
himself intointo asas many
many
forms
forms as as are
are required
required by by sentient beings, he
sentient beings, he is
is also
also assisted
assisted
by
by his
his followers
followers or
or "sons
"sons" " (putra, s'IJ,ta,
(putra,, suta,, or
or aurasa} as
aurasa) they
as they
are called in
are called in the
the IVlahayana
Mahayana sutras.
sutras. Bodhisattvas
Bodhisattvas are
are thus
thus
the
the sons
sons of
of the
the Buddha
Buddha and and apply
apply themselves
themselves most
most arduously
arduously
and
and most
most assiduously
assiduously to to the
the cause
cause of Buddhism. In
of Buddhism. In fact,
fact,
the
the actual
actual work
work of of world-salvation,
world-salvation, we we cancan say,
say, is
is carried
carried on on
by
by these
these spiritual
spiritual soldiers
soldiers under under the the leadership
leadership of of the
the
Buddha.
Buddha. The The latter
latter isis sometimes
sometimes felt felt to to bebe too
too remote,
remote, too too
serene,
serene, too
too superhuman,
superhuman, and
and his
his sight
sight is
is often
often lost
lost in
in the
the
midst
midst of of our
our worldly
worldly struggles.
struggles. But But the the Bodhisattva
Bodhisattva is is

always
always with
with us,us, and
and ever
ever ready
ready to to be
be our our confidant,
confidant, for
for he
he
is
is felt
felt by
by usus to
to share
share the
the same
same passions,
passions, impulses,
impulses, and and aspira
aspira-
tions
tions which
which areare such
such great
great disturbing,
disturbing, thoughthough ennobling
ennobling too, too,
forces
forces ofof our
our human
human life.
life.

To
To state
state the
the truth,
truth, sentient
sentient beings
beings are are all
all Bodhisattvas,
Bodhisattvas,
however
however ignorant
ignorant and and rready
-eady to to err they may
err they be. They
may be. They areare
all Jinaputras, the
all Jinaputras, the sons
sons of the Victorious,
of the Victorious, and
and harbour
harbour in
in
themselves
themselves every possibility
every possibility of
of attaining
attaining enlightenment.
enlightenment. The
The
Bodhisattvas
Bodhisattvas who who have
have gonegone up up successively
successively all all the
the rungs
rungs
of
of the
the Bhumi ladder, and who
ladder, and who are thus capable
are thus capable of extending'
of extending
xvi
xvi THE LANKAVATARA SUTRA

their
their help
help over
over us, us, are
are really
really ourour ownown brethren.
brethren. Therefore,
Therefore,
Mahamati
Mahamati of the Lanlrii
of the Lanka opensopens his his questions
questions generally
generally with
with
this
this:: ""II and
and other
other Bodhisattvas,
Bodhisattvas, etc." etc." Mahamati
Mahamati is is our
our
mouthpiece
mouthpiece voicingvoicing our our wants
wants and and aspirations.
aspirations.
Thus
Thus is is not
not the
the place
place to to consider
consider historically
historically howhow thethe
conception evolved
conception evolved in in Buddhism
Buddhism whose whose primitive
primitive object
object
seems to
seems to have
have consisted
consisted in in the realisation of
the realisation of Arhatship.
Arhatship. But But
we
we can
can state
state this
this that
that the
the essence
essence of of Bodhisattvahood
Bodhisattvahood is is anan
unequivocal
unequivocal affirmation
affirmation of
of the
the social,
social, altruistic
altruistic nature
nature of
of
humankind.
humankind. Whatever Whatever enlightenment
enlightenment one one gains,
gains, it
it must
must be be
shared
shared by by one's
one's fellow-beings.
fellow-beings. This This idea
idea is classically ex
is classically ex-
pressed
pressed in in the
the Mahayana
Mahayana by by thethe so-called
so-called " Ten Vows
"Ten Vows of of
Samantabhaclra".
Samantabhadra". The The Bodhisattva
Bodhisattva is is aa man
man of "inexhaus
of "inexhaus-
tible
tible vows"
vows (dasanishthiipiida).
' '

( dasmishthdpada) . Without
Without these
these hehe is not him
is not him-
self.
self. To
To save
save thethe world,
world, to
to bring
bring all
all his_
his fellow-beings
fellow-beings up up
to the
to same level
the same level of thought and
of thought and feeling' where he
feeling where himself is,
he himself is,

and
and not not toto rest,
rest, not
not to to enter
enter intointo Nirvana
Nirvana until
until this
this is is

accomplished,
accomplished, how how infinitely
infinitely long long and and howhow inexpressively
inexpressively
arduous
arduous the the task
task may
may be.be. ThisThis is is the Bodhisattva. Vowing
the Bodhisattva. Vowing
to
to save
save all beings, which
all beings, which is technically known
is technically known as as Piirva
Purva-
praJ.)idhana
pranidhana in in Mahayana
Mahayana terminology,
terminology, cannot cannot even
even forfor a a
moment be
moment be separated
separated from
from the
the life
life of
of the
the Bodhisattva.
Bodhisattva.
The
The Buddha
Buddha being being surrounded
surrounded by by these
these noble-minded
noble-minded sons sons
cannot
cannot failfail finally
finally to release all
to release all beings
beings fromfrom thethe bondage
bondage
of
of karma
karma and and ignorance
ignorance and and thirst
thirst for for life.
life. With
With this
this inin
view, he
view, he is
is always
always inspiring
inspiring the the Bodhisattvas
Bodhisattvas with with hishis
sovereign
sovereign power (prabhava) and
power (prabhiiva) sustaining ((adhishthdna)
and sustaining adhishthiina)
them
them in in their
their efforts
efforts to to bring enlightenment
bring enlightenment in
in the
the whole
whole
triple
triple world.
world.

The
The Igno1'[lnt
Ignorant
Life
Life as
as it
it is
is lived
lived by
by most
most of
of us
us isis a
a painful
painful business,
business,
for
for we
we have
have to
to endure
endure much
much in in various ways. Our
various ways. Our desires
desires
are
are thwarted,
thwarted, ourour wishes
wishes are
are crushed,
crushed, and
and the
the worst
worst is
is that
that
we
we do not lmow
do not know howhow to
to get
get out
out of
of this whirlpool of
this whirlpool of greed,
greed,
anger,
anger, and
and inatuation.
infatuation. We are are at
at the
the extreme
extreme end
end of
of ex
ex-
istence opposed to
istence opposed to that
that of
of the Buddha. How can
the Buddha. can we
we leap
leap
over
over the
the abyss
abyss and
and reach
reach the
the other
other shore
shore?1
 INTRODUCTION xvii
xvii

The
The Mahayana
Mahayana diagnosis
diagnosis of of the
the conditions
conditions in in which
which all
all
sentient
sentient beings
beings are
are placed
placed is
is that
that they
they are
are all
all nursed
nursed by
by
desire ((trishna)
desire trisk'f}a) as
as mother
mother whowho is is accompanied
accompanied by by pleasure
pleasure
(nandi)
(nandi) and anger ((rdga),
and anger raga) , while ignorance (avidya)
while ignorance (avidya) isis

father.
father. To
To be
be cured
cured of of the
the disease,
disease, therefore,
therefore, they
they must
must put
put
an
an end
end to the continuous
to the continuous activities
activities of of this
this dualistic
dualistie poisoning.
poisoning.
When
When this
this is
is done,
done, there
there is
is a
a state
state called
called emancipation
emancipation
((vimoksha)
Vi11wksha) which
which is is full
full ofof bliss.
bliss. The
The Buddhist
Buddhist question
question is
is

thus
thus:: "How is is emancipation possible
emancipation possible?" " And
And here
here rises
rises
the
the Mahayana
Mahayana system
system of of philosophy.
philosophy.

The
The Turning
Turning back (paravritti)
~back (paravritti)

To
To this
this philosophy,
philosophy, a special paragraph
a special paragraph is is devoted below.
devoted below.
II wish
wish herehere toto say
say a a few
few words concerning the
words concerning the important
important
psychological
psychological event event known
known as as Parav!'itti
Paravritti in the Lanka
in the Lanka, and and
other
other Mahayana
Mahayana literature.
literature. Pariivritti
Paravritti literally
literally means
means " turn
"turn-
ing
ing up"
up" or "turning back"
or "turning back" or or "change";
"change"; technically,
technically, it it is
is aa
spiritual
spiritual change
change or
or transformation
transformation which
which takes
takes place
place in
in the
the
mind,
mind, especially suddenly, and
especially suddenly, and I have called
I have called itit "revulsion
"revulsion" "
in
in my Studies in the
my Studies m the Lankavatara,
Lankavatara, which, which, it it will
will bebe seen,
seen,
somewhat
somewhat corresponds
corresponds to to what
what is is known
known as as "conversion
"conversion" "
among the psychological students
among the psychological students of religion. of religion.
It
It is
is significant
significant that
that the
the Mahayana
Mahayana has has been
been insistent
insistent to to
urge
urge its
its followers
followers to
to experience
experience this
this psychological
psychological trans
trans-
formation
formation in in their
their practical life. A mere
practical life. intellectual under
mere intellectual under-
standing
standing of of the
the truth
truth isis not
not enough
enough in in the
the life
life of
of a
a Buddhist
Buddhist ; ;

the
the truth
truth mustmust bebe directly
directly grasped,
grasped, personally
personally experienced,
experienced,
intuitively
intuitively penetrated
penetrated into into;; for
for then
then itit will
will bebe distilled
distilled into
into
life
life and
and determine
determine its its course.
course.
This P
This arav!,itti, according
Paravritti, according to the Layhkii,
to the Lanka, takes
takes place
place in in
the A
the laya-vijiiana
Alaya-vijnana or
or All-conserving
All-conserving Mind, Mind, which
which is
is assumed
assumed
to
to exist
exist behind
behind ourour individual
individual empirical
empirical consciousnesses.
consciousnesses. The The
A laya is
Alaya is a metaphysical entity,
a metaphysical entity, and
and no psychological analysis
no psychological analysis
can
can reach
reach it.it. What
What we we ordinarily
ordinarily knowknow as the A
as the laya is
Alaya is its
its

working
working through
through a a relative
relative mind.
mind. The The Mahayana
Mahayana calls calls this
this
phase
phase of the A
of the laya tainted
Alaya tainted or denied (klishta)
or defiled (klishta} andand tells.
tells us
us toto
be cleansed of
be cleansed of it
it in
in order
order to to experience
experience a a Parav!'itti
Paravritti for for thethe
attainment of
attainment of ultimate
ultimate reality.
reality.
xviii
xviii THE LANKAVATARA
LANKAVATARA SUTRA
SUTRA
Paravritti
Paravritti in in another
another sense, therefore, is
sense, therefore, is purification
purification
vis'ltddki) In
((visuddhi) .. In Buddhism
Buddhism terms
terms of of colouring
colouring are
are much
much used,
used,
and becoming pure,
and becoming pure, free
free from
from all
all pigment,
pigment, means
means that the
that the
.Alaya
Alaya is is thoroughly
thoroughly washed
washed off
off its dualistic accretion
its dualistic accretion oror out
out-
flow
flow ((asrava), that is,
asra,va) , that that the
is, that the Tathagata
Tathagata has has effected his
effected his
work
work of of purification
purification in in the
the mind
mind of of aa sentient being, which
sentient being, which
has
has so'so far
far failed
failed toto perceive
perceive its own oneness
its own oneness and
and allness.
allness.
Being pure
Being pure isis to
to remain
remain inin its
its own
own selfhood
selfhood or
or self-nature
self -nature

(svabliava)) . While
(svabkava. While Paravritti
. Paravritti is is psychological,
psychological, it it still
still

retains its
retains its intellectual
intellectual flavour
flavour as
as most
most Buddhist
Buddhist terms
terms do.
do.

Self-discipline
8 elf-discipline and
and the
the B'ltddha's
Buddha's Power
Power
As
As long
long asas Paravritti
Paravritti is is an
an experience
experience and and notnot mere
mere
understanding, it
understanding, it is
is evident that self-discipline
evident that self-discipline plays plays an an
important
important rOlerole in
in the
the Buddhist
Buddhist life.
life. This
This is is insisted
insisted uponupon
in the
in Lanka as
the Lanka as isis illustrated
illustrated inin the
the use
use of of such
such phrases
phrases as as
" Do not
"Do not rely
rely onon others
others" " (apa1apra'1}eya.
(apa/rapraneya)) ; "Strive
;
"Strive your your-
selves" (siksMtavyam} etc.
selves" (sikskitavyam), etc.
,
But
But at the same
at the same timetime wewe must
must
not forget the
not forget the fact
fact that
that the La:ftkii also
the Lanka also emphasises
emphasises the
the neces
neces-
sity
sity of the Buddha's
of the Buddha's power being added
power being added to to the
the Bodhisattvas,
Bodhisattvas,
in
in their
their upward
upward course
course of of spiritual
spiritual development
development and and in the
in the
accomplishment of
accomplishment their great
of their task of
great task of world-salvation.
world-salvation. If If
they
they were
were not.thus
not thus so so constantly
constantly sustained
sustained by by the
the miraculous
miraculous
power of
power of the
the Buddha,
Buddha, they they would
would speedily
speedily fallfall into the group
into the group
of the philosophers
of the philosophers and
and Sravakas,
Sravakas, and
and they
they would
would never be
never be
able to attain
able to attain supreme enlightenment
supreme enlightenment and
and preach
preach the
the doctrine
doctrine
of
of universal
universal emancipation.
emancipation. Indeed, Indeed, when when the the Buddha
Buddha so so
wishes,
wishes, even
even such
such inanimate
inanimate objects
objects as as mountains,
mountains, woods, woods,
palaces,
palaces, etc.
etc. will
will resound
resound withwith the
the voice
voice of of the
the Buddha;
Buddha;
how
how much
much more
more the the Bodhisattvas
Bodhisattvas who who are are his spiritual
his spiritual
inheritors!
inheritors !

The
The doctrine
doctrine of of Adhishthana
Adhishthana gains gains all the more
all the more signific
signific-
ance
ance when
when we we consider
consider the the development
development of
of Mahayana
Mahayana
Buddhism
Buddhism intointo the
the doctrine
doctrine ofof salvation
salvation by by faith
faith alone.
alone. The
The
power
power of of a
a Bodhisattva's
Bodhisattva's original
original vows
vows may may also
also bebe judged
judged
as being derived
as being derived from from thethe Buddha.
Buddha. If If thethe possibility
possibility of of
enlightenment
enlightenment is is due
due toto the Adhishthana or
the Adhishthana Pl'abhava of
or Prabhava the
of the
Buddha,
Buddha, all all the wonders that
the wonders that areare toto take place by
take place by thethe
 INTRODUCTION xix
xix

strength
strength, of of the
the enlighten
enlightenment
ment mustmust be inferred ultimately
be inferred ultimately
to
to issue
issue from
from the
the fountain-head
fountain-head of
of Buddhahood
Buddhahood itself.
itself.

At
At any
any raterate the
the Mahayana
Mahayana idea idea of of the
the Buddha
Buddha being being
able
able toto impart
impart his
his power
power to
to others
others marks
marks one
one of
of those
those epoch
epoch-
making
making deviations
deviations which which set set off
off the
the Mahayana
Mahayana from so-called
from so-called
primitive
primitive or or original
original Buddhism.
Buddhism. When the the Buddha
Buddha comes comes
to be
to be considered
considered capablecapable of of Adhishthana,
Adhishthana, the the next
next step
step his
his
devotees
devotees are are logically
logically led led toto take
take would
would be be the
the idea
idea of of
vicarious
vicarious suffering
suffering or
or atonement.
atonement. Giving power
Giving power to
to another
another
is
is aa positive
positive ideaidea while
while suffering
suffering for for another
another maymay be be said
said to
to
be
be a a negative
negative one.
one. Though
Though this
this latter
latter is
is strangely
strangely absent
absent
in
in the La;nka, the
the Lanka, the Ga, 'YpJ,avyuha as
Gandavyuha as well
well asas the
the P')'ajiiapam
Prajnapdramita mita
are
are quite
quite eloquent
eloquent in in elucidating
elucidating the doctrine of
the doctrine of vicarious
vicarious
suffering.
suffering. According
According to to this
this doctrine,
doctrine, whatever
whatever suffering
suffering one one
is
is enduring
enduring may may be be transferred
transferred on on toto another
another if if the
the latter
latter
sincerely
sincerely desires
desires out out of of his
his unselfish
unselfish nd and all-embracing
all-embracing love love
for
for others,
others, to
to take
take these
these sufferings
sufferings upon upon himself
himself so
so that
that the
the
real
real sufferers
sufferers may may not
not only
only be
be relieved
relieved of
of them
them but
but escape
escape
their
their evil
evil consequences,
consequences, thus thus enabling
enabling him him to to advance
advance more more
easily
easily andand successfully
successfully towards towards the the attainment
attainment of of the
the blissful
blissful
life. This
life. This goes
goes quite
quite against
against the the idea
idea of of individual
individual respon
respon-
sibility.
sibility. But
But really
really religious
religious minds
minds require
require this vicarious
this vicarious
suffering
suffering for for their
their spiritual
spiritual life. life.

To
To suffer
suffer or or atone
atone vicariously
vicariously is is still
still negative
negative and and fails
fails
to
to entirely satisfy
entirely satisfy our
our spiritual
spiritual needs.
needs. The
The latter
latter demand
demand
that
that more
more goodgood mustmust be be done
done in in order
order to to suppress
suppress the the evils
evils
which
which are are found
found claiming
claiming this this world
world for for their
their own
own glorifica
glorifica-
tion.
tion. So
So the Mahayanists accumulate
the Mahayanists accumulate stocks stocks of of merit
merit not not
only
only forfor the material of
the material of their
their own
own enlightenment
enlightenment but but for
for the
the
general
general cultivation
cultivation of of merit
merit which
which can can be shared equally
be shared equally by by
their fellow-beings,
their fellow-beings, animate animate and and inanimate.
inanimate. This This is the true
is the true
meaning
meaning of of P ariJ;lamana, that
Parinamana, that is,is, turning
turning one'sone's merit
merit over
over toto
others
others forfor their
their spiritual
spiritual interest.
interest.
As II said
said elsewhere,
elsewhere, this this notion
notion of of Parir) amana is
Parinamana is not
not
at
at all traceable in
all traceable in the Lanka,, which
the Lanka, which is strange. The
is strange. The Lanka
Lanka
cannot
cannot be imagined to
be imagined to have
have been compiled prior
been compiled prior to the
to the
Prajnapdramita, nor
Prajnapiirarnita, nor to to the Gandavyuha or
the Ga'YJiJavyuha Avatamsaka;; if
or Avatarhsaka if

so,
so, why
why this absence? How can
this absence can this
this be explained 1
be explained?
xx
xx THE
THE LANKAVATARASUTRA
LANKAVATARA SUTRA

Buddha the
Buddha the Enlightened
Enlightened- and and Sarvasattva
Sarvasattva
the
the Ignorant
Ignorant
To
To conclude
conclude this this section,
section, Buddhism
Buddhism is is the
the story
story of of rela
rela-
tionship
tionship between
between the the two
two groups
groups of of beings:
beings the: the one
one is is called
called
Buddha
Buddha who who is is the
the enlightened,
enlightened, the the Tathagata,
Tathagata, the the Arhat,
Arhat,
and
and the
the other
other is generally designated
is generally designated as Sarvasattva, literally
as Sarvasattva, literally
"all
"all beings
beings", " , who
who are ignorant, greedy
are ignorant, greedy for for worldly
worldly things,
things,
and therefore in
and therefore perpetual torment.
in perpetual torment. In In spite
spite of their
of their
hankering for
hankering for worldly enjoyments, they
worldly enjoyments, they are conscious of
are conscious of
their
their condition
condition and and not
not at at aUall satisfied
satisfied with
with it; it; when
when they they
reflect
reflect they
they find
find themselves
themselves quitequite forlorn
forlorn inwardly,
inwardly, they they long long
for
for real
real happiness,
happiness, for for ultimate
ultimate reality,
reality, and blissful en
and blissful en-
lightenment.
lightenment. They They look
look upwards,
upwards, where where the
the Buddha
Buddha sits sits rapt
rapt
in
in his
his meditation
meditation serenely
serenely regarding
regarding them them with with his trans
his trans-
cendental wisdom. As
cendental wisdom. As hehe looks
looks downdown at at his
his fellow-beings
fellow-beings
inexplicably tormented with
inexplicably tormented with their greed and
their greed and ignorance
ignorance and and
egotism,
egotism, he he isis disturbed,
disturbed, for for he feels an
he feels inextinguishable
an inextinguishable
feeling
feeling of love stirring
of love stirring within
within himself-the
himself the feeling feeling now now per per-
fectly
fectly purified
purified of of all
all the
the defilements
defilements of of selfishness,
selfishness, which which
embraces
embraces the the whole
whole world
world in in pity though not
pity though not attached
attached to to it.
it.

The
The Buddha
Buddha leaves leaves his
his transcendental
transcendental abode. abode. He He is is seen
seen
among
among sentient
sentient beings,
beings, each
each one one of of whom
whom recognises
recognises him him
according
according to to his
his own
own light.
light.
"
Transcendental
Transcendental wisdom wisdom (prajna)(prajna) and and a a heart
heart of of all
all-

embracing
embracing love (mahakaruna) constitute
love (mahakaru'lJa) constitute the the very
very reason
reason of of
Buddhahood,
Buddhahood, while while the desire or
the desire or thirst
thirst for
for life
life (trish'f}a
(trishna), ) , and
and
ignorance
ignorance as as toto the meaning of
the meaning of life (avidya),, and
life (avidya) and deedsdeeds
(karma) following
(Jcarma) following from
from the
the blind
blind assertion
assertion of
of life-impulse
life-impulse
these
these are
are the factors that
the factors enter into
that enter into the
the nature
nature of of Sarva
Sarva-
sattva,
sattva, all
all ignorant
ignorant and and infatuated
infatuated ones. ones. The
The oneone who who is is

above,
above, looking downward, extends
looking downward, extends his his arms
arms to to help
help ; the
;
the other
other
unable
unable to to extricate
extricate himself
himself from entanglements looks
from entanglements looks up up in in
despair,
despair, andand finding
finding thethe helping
helping arms arms stretches
stretches his his own
own to to
take hold
take hold ofof them.
them. And from from thisthis scene
scene the
the following narra
following narra-
tives psychological,
tives psychological, logical,
logical, and and ontological,
ontological, unfoldunfold them them-
selves
selves toto the Buddhist soul.
the Buddhist soul.
 INTRODUCTION
INTRODUCTION xxi
xxi

II
II

Psychology
Psychology
What may
What may be psychology in
Buddhist psychology
termed Buddhist
be termed in thethe Lanka
Lanka
consists in
consists analysis of
the analysis
in the mind, that
of mind, that is, the classification
in the
is, in classification
of the
of Vijnanas. To
the Vijiianas. understand thus
To understand thus the psychology of
the psychology of Bud
Bud-
dhism properly
dhism properly the
the knowledge
knowledge of
of these
these terms
terms is
is necessary:
necessary :

citta., ma/nas, vijfill

citta, manas, vijnana, manovijnana, and
na, manovijfi'{ina, alayavijnana..
and alayavijfiana-
'ro begin with
To begin with Vijiiana.
Vijnana. V ijfiana is
Vijnana is composed
composed of of the
the
prefix
prefix vi, meaning "to
vi, meaning divide", and
"to divide", and the the root
root jfia jnd which
which
means
means "to "to perceive
perceive", ", "to
"to know".
know". Thus, Thus, Vijiiana
Vijnana is is the
the
faculty
faculty of of distinguishing
distinguishing or or discerning
discerning or judging. When
or judging. When
an object is
an object is presented
presented beforebefore the eye, it
the eye, it is
is perceived
perceived and and
judged
judged as
as a
a red
red apple
apple or
or a
a piece
piece of
of white
white linen
linen ;
; the
the faculty
faculty
ot doing this
of doing this isis called
called eye-vijiiana.
eye-vijnana. In In thethe same
same way, way, there
there
are
are ear-vijiiana
ear-vijnana for for sound,
sound, nose-vijfiana
nose-vijnana for for odour,
odour, tongue
tongue-
vijfiana for
vijnana for taste, body-vijiiana for
taste, body-vijnana for touch,
touch, and and thought
thought-
vijfiana (manovijnana) for
vijnana (manovijfiana) for ideas-altogether
ideas altogether six six forms
forms of of
Vijfiana
Vijnana for for distinguishing
distinguishing the the various
various aspectsaspects of world
of world
external or
external or internal.
internal.
. Of
Of these
these six six Vijfianas,
Vijnanas, the the Manojiviiana
Manojivnana is is the
the mostmost
important
important as
as it
it is
is directly
directly related
related to
to an
an inner
inner faculty
faculty known
known
as
as Manas.
Manas. Manas Manas roughly
roughly corresponds
corresponds to to mind
mind as as an
an organ
organ
of
of thought,
thought, but but in in fact
fact it'
it is
'

is more
more than than that,that, forfor it it isis also
also
aa . strong
strong powerpower of of attaching
attaching itself
itself to to the
the result
result of of thinking.
thinking.
The
The latter
latter may
may eveneven bebe considered
considered subordinate
subordinate to to this power
this power
of
of attachment.
attachment. The Manas first
The Manas first wills,
wills, then
then it it discriminates
discriminates
to
to judge
judge;; to judge is
to judge is to
to divide,
divide, and and thisthis dividing
dividing ends ends in in
viewing
viewing existence
existence dualistically.
dualistically. Hence
Hence the
the Manas'
Manas' tenacious
tenacious
attachment
attachment to to the the dualistic
dualistic interpretation
interpretation of of existenee.
existence.
Willing
Willing and and thinking
thinking are are inextricably
inextricably woven woven into into thethe texture
texture
of-Ma
of Manas. nas.
Citt a comes
Citta comes from from thethe root cit, "to
root cit, "to think",
think", but but in in the
the
Lanka the derivation is
the derivation made from
is made from the the root
root ci,ci, "to
"to pile up",
pile up",
"to -arrange in
"to -arrange in order".
order". The Gitta is
The Citta is thus
thus a a storehouse
storehouse where where
the
the seedsseeds of of all
all thoughts
thoughts and
and deeds
deeds are
are accumulated
accumulated and
and
stored
stored up. up. The The Citta, however,
Citta, however, has
has a
a double
double sense, general
sense, general
and
and specific.
specific. When
When it it is
is used
used in in the
the general
general sense sense it it means
means
xxii
xxii THE LANKAVATARA
LANKAVATARA SUTRA
SUTRA
"mind", "
"mind", "mentation",
mentation", " ideas ", including
"ideas", including the the activities
activities ofof
Manas
Manas and and Manovijfiana,
Manovijnana, and and also
also of of the
the Vijfianas;
Vijnanas; while while
specifically
specifically it it is
is a
a synonym
synonym of of A layavijiiana in
Alayavijnana in its
its relative
relative
aspects,
aspects, and
d istinguishable from
and distinguishable from allall the
the rest of the
rest of the mental
mental
fac ulties. When,
faculties. When, however,
however, it it is used in
is used in the
the form
form of of Citta
Citta-
matra, Mind-only,
inatra, Mind-only, it
it acquires
acquires still
still another
another connotation.
connotation. We
can
can say
say that
that Citta
Citta appears
appears here
here in
in its
its highest possible
highest possible sense,
sense,
for
for it
it is
is then
then neither
neither simply
simply mentation
mentation nOl' nor intellection,
intellection, nor nor
perception
perception as as a a function
function of consciousness. It
of consciousness. It isis identifiable
identifiable
with the A
with the laya in
Alaya in itsits absolute aspect. This
absolute aspect. This will
will become
become
clearer later 011.
clearer later on.
A la,y a.vijiiiina is
Alayavijnana is iila. ya +vijniina, and
alaya+vijnana, alaya is
and iilaya is aa store
store
where
where things
things are
are hoarded
hoarded for
for future
future use.
use. The
The Citta
Citta as a
as a
cumulative
cumulative faculty
faculty is
is thus
thus identified
identified with
with the
the A layavijiiana.
Alayavijnana.
Strictly
Strictly speaking,
speaking, the the A laya is
Alaya is not
not a a Vijiiana,
Vijnana, has has nono discern
discern-
ing power
ing power in in itit;; it
it indiscriminately harbours aU
indiscriminately harbours all that
that isis
poured
poured intointo it it through
through the the channel
channel of of the
the Vijiianas.
Vijnanas. The The
A laya is
Alaya is perfectly
perfectly neutral,
neutral, indifferent,
indifferent, and and does
does not not offer
offer to
to
give
give judgments.
judgments.

Relation
Relation Between
Between the the Various
Various Functions
Functions
Having explained
Having explained what
what the
the various
various important
important termsterms
mean
mean and and what
what functions
functions are are indicated
indicated by them,
by them, let
let us
us
proceed
proceed to to see
see in
in what
what relationship
relationship they they stand
stand to one another.
to one another.
The
The whole
whole system
system of of mental
mental functions
functions is is called
called inin the
the
La/likrt
Lanka Cittakulapa
Cittakulapa or or Vijiianakfi.
Vijnanakaya; y a ; Citta
Citta and
and Vijfiana
Vijnana are are
here used
here used synonymously.
synonymously. In In this mental system
this mental system eight
eight modes
modes
of
of activity
activity are distinguished : A
are distinguished : Iayavijiiana, Manas,
Alayavijnana, Manas, Mano
Mano-
vijiiana,
vijnana, and
and the
the five
five sense-Vijiianas.
sense-Vijnanas. When these
these eight Vij
eight Vij-
nanas
nanas areare grouped
grouped together
together under
under two two general
general heads, the
heads, the
one
one group
group is known as
is known as Khyati-Vijiiana
Khyati- Vijnana (perceiving
(perceiving Vijiianas)
Vijnanas)
and
and the
the other
other asas Vastuprativikalpa-vijfiana
Vastuprativikalpa-vijnana ((object-discrimi-
object-discrimi
nating Vijiiana
nating Vijnana)) . But
. But inin fact
fact the
the Vijiianas
Vijnanas areare not
not separable
separable
into
into these
these two two groups,
groups, for for perceiving
perceiving is is discriminating.
discriminating.
When an an individual
individual object
object is is perceived
perceived as as such,
such, that
that is,
is, as
as
solid,
solid, or
or as
as coloured, etc.,
coloured, etc., discrimination
discrimination has
has already
already taken
taken
place here; indeed
place here; indeed without
without the the latter, the former
latter, the former is impos
is impos-

sible
sible and
and conversely.
conversely. Every
Every Vijiiana performs
Vijnana performs these
these two
two
 INTRODUCTION xxiii
xxiii

functions
functions simultaneously,
simultaneously, which which is is to
to say,
say, one
one functioning
functioning is is

analysable
analysable into
into two
two ideas, perceiving
ideas, perceiving and
and discriminating.
discriminating.
But
But it is to
it is to bebe observed
observed that that this
this double
double activity
activity doesdoes notnot
belong
belong to
to the
the A layavijiiana.
Alayavijnana.
Another
Another way way of of classifying
classifying the Vijiianas is
the Vijnanas is according
according to to
their
their Lakshaa).
Lakshana a oror modes
modes of of being,
being, of of which
which three
three areare dis
dis-
tinguishable
tinguishable as as evolving
evolving (pravritti),
(pravritti) ,
as performing,
as performing deeds deeds
(karma), and
(karma), and as as retaining
retaining their their ownown original
original nature
nature (jati).
(jati).
From
From this viewpoint, all
this viewpoint, all the
the Vijfi anas are
Vijnanas are evolving
evolving and and deed
deed-
performing Vijfianas
performing Vijnanas except except the
the A laya
Alaya which
which always
always abides
abides
in
in its
its self-nature.
self -nature. For
For the the Vijiianas
Vijnanas may may cease
cease from evolv
from evolv-
ing
ing and
and performing
performing deeds
deeds for
for some
some reason,
reason, but
but the
the M aya
Alaya
ever
ever remains
remains itself.
itself.

The A
The laya, according
Alaya, according to to the
the Lanka,
Lanka, has has twotwo aspects:
aspects:
the A laya as
the Alaya as it
it is
is in
in itself,
itself, which
which is is in
in the
the Sagathakam
Sagathakam called called
Paramalaya-vijiiana,
Paramalaya-vijnana, and the A
and the laya as
Alaya as mental
mental representation
representation
called Vijiiaptir .i
called Vijnaptir laya. These
Alaya. These two aspeets are
two aspects are also
also known
known
l'espectively
respectively as
as the
the Prabandha
Prabandha (incessant)
(incessant) and
and the
the Lakshal}a
Lakshana
(manifested) . The
(manifested) . The A laya is
Alaya is incessant because of
incessant because of its uninter
its uninter-

rupted
rupted existence
existence ,
; it
it is
is manifested
manifested because
because of
of its
its activity
activity being
being
perceptible by
perceptible by the
the mind.
mind.
From
From this,this, we we cancan seesee that the A
that the laya is
Alaya conceived in
is conceived in the
the
Lanka as
La1ika as being
being absolute
absolute in in oneone respect
respect and and inin the
the other
other as as
being
being subject
subject to to ""evolution"
evolution " (pravritti).
(pravritti). It
It is
is this
this evolving
evolving
aspect
aspect of the A
of the laya that
Alaya that lends
lends itself
itself toto the
the treacherous
treacherous inter-inter
pretation
pretation of
of Manas.
Manas. As
As long
long as
as the
the A laya
Alaya remains
remains in
in and
and
by
by itself,
itself, it
it is
is beyond
beyond the
the grasp
grasp of
of an
an individual, empirical
individual, empirical
consciousness,
consciousness, it it isis almost
almost like like Emptiness
Emptiness itself itself although
although it it

ever lies behind

ever lies behind all the Vijfi
all the ana-activities, for
Vijnana-activities, for the latter will
the latter will
cease
cease working
working ,at once when
at once when the the A laya is
Alaya is taken
taken out out of of
existence.
existence.
Manas
Manas is is conscious
conscious of of the
the presence
presence behind
behind itself
itself ofof the
the
A laya
Alaya and
and also
also of
of the
the latter"s
latter's uninterrupted
uninterrupted working working Oll
on the
the
entire
entire system
system of of the
the Vijfianas. Reflecting on
Vijnanas. Reflecting the A
on the laya and
Alaya and
imagining
imagining it it to
to be be an ego, Manas
an ego, Manas clings
clings to
to it
it as
as if
if it
it were
were
reality
reality andand disposes
disposes of of the reports of
the reports of the
the six
six Vijfianas
Vijnanas ac- ac
cordingly. In
cordingly. In other words, Manas
other words, Manas is is the individual will
the individual will to to
live
live and
and thethe principle
principle of of discrimination.
discrimination. The The notion
notion of of anan
xxiv
xxiv SUTRA
THE LANKAVATARA SUTRA
ego-substance is
ego-substance is herein
herein established,
established, and
and also the acceptance
also the acceptance
of
of a world external
a world external to
to itself
itself and distinct from
and distinct from itself.
itself.

The
The six
six Vijiianas
Vijnanas function,
function, asas it were, mechanically
it were, mechanically
when the
when the conditions
conditions are
are satisfied
satisfied and
and are
are not
not conscious
conscious of
of
their
their own
own doings.
doings. They
They have
have nono intelligence
intelligence outside
outside their
their
respective
respective fields
fields of
of activity.
activity. They
They are not organised
are not organised in them
in them-
selves and
selves and have
have no
no theory
theory for their existence
for their existence and
and doings.
doings.
What
What they
they experience
experience is
is reported
reported to the headquarters
to the with
headquarters with
no
no comment
comment or
or interpretation.
interpretation. Manas
Manas sits
sits at
at the
the head
head-
quarters
quarters and like a
and like a great
great general
general gathers up all
gathers up the informa-
all the informa
tion coming
tion coming from
from the
the six
six Vijfianas.
Vijnanas. For
For it
it is
is he
he who
who shifts
shifts
and
and arranges the reports
arranges the reports and
and gives
gives orders
orders again
again to the
to the
reporters
reporters according to his
according to Ms own
own will
will and intelligence. The
and intelligence. The
orders
orders are then faithfully
are then faithfully executed.
executed.
The
The Manas
Manas is a double-headed
is a double-headed monster, the one
monster, the one face
face looks
looks
towards the
towards the ..Alaya
Alaya and and the
the other
other towards
towards the Vijiianas. He
the Vijnanas. He
does not understand
does not understand whatwhat the Alaya really
the Alaya really is.
is. Discrimimi
Discrimina-
tion being
tion being one
one ofof his
his fundamental
fundamental functions,
functions, he he sees multi
sees multi-
tudinousness there
tudinousness there and
and clings to it
clings to it as
as final.
final. The
The clinging
clinging
now binds him
now binds him to to aa world
world ofof particulars..
particulars. Thus,
Thus, desire
desire is
is

mother, and
mother, and ignorance
ignorance is father, and
is father, this existence
and this existence takes
takes its
its

rise. But
rise. But the
the Manas
Manas isis also
also aa double-edged.
double-edged sword. When
sword. When
there takes
there takes place
place aa "turning-back" (paravritU} in
"turning-back" (pariivritti) in it, the
it, the

entire arrangement of
entire arrangement things in
of things in the Vijfianakaya or
the Vijnanakaya or Citta
Citta-
kalapa changes.
kalapa changes. With
With one
one swing
swing of the sword
of the sword the
the pluralities
pluralities
are
are cut
cut asunder
asunder and
and the
the Alaya
Alaya is
is Seen in its
seen in its native
native form
form
svalaksha1Ja), that
((svalakskana) ,
that is,
is, as
as solitary
solitary reality
reality ((viviktadharma),
viviktadharma),
which is
which is from
from the
the first beyond discrimination.
first beyond discrimination. The The Manas
Manas
is not of
is not of course
course an
an independent
independent worker,
worker, itit is
is always
always depend
depend-
ing
ing on the Alaya,
on the Alaya, without
without which
which it has no
it has no reason
reason ofof being
being
itself;
itself; but
but at
at the
the same
same time
time the
the Alaya
Alaya is
is also
also depending
depending on on
the Manas.
the Manas. The The Alaya
Alaya is
is absolutely one,
absolutely one, but
but this
this oneness
oneness
gains
gains significance
significance only
only when
when it
it is
is realised
realised byby the
the Manas
Manas and and
recognised as
recognised as its
its own
own supporter (alamba).. This
supporter (alamba) relation
This relation-
ship
ship is
is altogether
altogether too
too subtle
subtle to. be perceived
to be perceived by
by ordinary
ordinary
minds that
minds that are
are found
found choked
choked with
with defilements
defilements and
and false
false ideas
ideas
since- beginningless time.
since beginningless time.
The
The Manas backed by
Manas backed by the
the Alaya
Alaya has been the
has been the seat
seat of
of
 INTRODUCTION
INTRODUCTION xxv
xxv

desire
desire or or thirst (trishna), karma,
thirst (trish1}a), karma, andand ignorance.
ignorance. The The seeds
seeds
grow
grow out
out of
of them,
them, and
and are
are deposited
deposited in
in the
the .A.laya.
Alaya. When
When
the
the waves
waves are
are stirred
stirred up up inin the
the Alaya-ocean
Alaya-oeean by by thethe wind
wind of of
objectivity-so
objectivity so interpreted
interpreted by by the
the Manas-these
Manas these seeds seeds give
give
aa constant
constant supply
supply to to thethe uninterrupted
uninterrupted flow flow ofof the
the Vijnana
Vijnana-
waters.
waters. In In this
this general
general turmoil
turmoil in in which
which we we sentient
sentient beings
beings
are
are all
all living,
living, the
the Alaya
Alaya is is as
as responsible
responsible as as the
the Manas;
Manas for;
for ifif
the Alaya
the Alaya refused
refused to
to take
take the
the seeds
seeds in
in that
that are
are sent
sent up
up from
from
the
the region
region ofof the
the Vijiiana,
Vijnana, l\fanas
Manas may may notnot have
have opportunities
opportunities
to exercise its
to exercise its two
two fundamental functions, willing
fundamental functions, willing and dis
and dis-
criminating.
criminating. But But at at thethe same
same time
time it it is
is due
due to to the
the Alaya
Alaya's 's
self-purifying
self -purifying naturenature that that there
there takes
takes place
place a a great
great cata
cata-
strophe
strophe in in it
it known
known as as " turning-back". With
"turning-back". "With thisthis " turn
"turn-
ing-back
ing-back" " in
in the
the Alaya,
Alaya, ManasManas so so intimately
intimately in in relation
relation with
with
it
it also
also experiences
experiences a a transformation
transformation in in its
its fundamental
fundamental
attitude towards the
attitude towards the Vijiianas.
Vijnanas. The The latter
latter are are nono more
more
regarded
regarded as
as reporters
reporters of
of an
an external
external world
world which
which is
is charac
charac-
terised
terised with
with individuality
individuality and and manifoldness.
manifoldness. This This position
position
is
is now
now abandoned,
abandoned, the the external
external world
world is is no
no more
more adhered
adhered to to
as such,
as such, that
that is, as reality
is, a"c:{ reality ; for
;
for itit is
is no
no more
more thanthan a a mere
mere
reflection
reflection ofof the Alaya. The
the Alaya. The Alaya
Alaya hashas been
been looking
looking at at itself
itself
in
in the
the Manas
Manas'' mirror.
mirror. There There hashas been
been fromfrom the the very first
very first

nothing
nothing other
other than
than itself.
itself. Hence
Hence the
the doctrine
doctrine of
of Mind-only
Mind-only
(cittamatra) or
(cittamiztra), ,
or the
the Alaya-only.
Alaya-only.

The Religious
The Religious Signification
Signification
The necessity of
The necessity of conceiving
conceiving Alaya
Alaya in in its
its double
double aspect,
aspect,
(1)
(1) asas absolute
absolute reality (viviktadharma) and
reality (viviktadharma) 2 ) as
and ((2) as subject
subject
to
to causation
causation (het'ltka
(hetuka), ), comes
comes from
from the
the Mahayana
Mahayana idea idea of
of
Buddhahood
Buddhahood ((luddhoM).
buddhata) . If If Buddhahood
Buddhahood is is something
something
absolutely
absolutely solitary,
solitary, all
all the
the efforts
efforts put
put forward
forward by by sentient
sentient
beings
beings to realise enlightenment
to realise enlightenment would
would be
be of
of no
no avail
avail what
what-
ever.
ever. In
In other words, all
other words, all that
that the
the Tathagata
Tathagata wantswants toto do
do
for
for sentient
sentient beings
beings would
would never
never have
have its
its opportunity
opportunity to to reach
reach
them.
them. ThereThere must
must bebe something
something commonly
commonly shared
shared by each
by each
so
so that
that when
when aa note
note is
is struck
struck at
at one
one end
end a a corresponding
corresponding one one
will
will answer
answer atat the
the other.
other. The
The Alaya
Alaya is is thus
thus known
known on on the
the
one hand as
one hand as Tathagata-garbha,
Tathagata-garbha, the the womb
womb of of Tathagatahood,
Tathagatahood,
xxvi
xxvi THE LANKAVATARA SUTRA
THE LANKAVATARA SUTRA
and
and onon the
the other
other hand
hand imagined
imagined by the ignorant
by the ignorant as ah ego
as ail ego-
soul
soul (pudgala
(pudgala or
or iitman)
atman) ..

The Tathagata-garbha, therefore,

The Tathagata-garbha, therefore, whose psychological
whose psychological
name
name is Alayavijiiana, is
is Alayavijnana, is a reservoir of
a reservoir things good
of things good and bad,
and bad,
pure and
pure and defiled.
defiled. Expressed
Expressed differently,
differently, the the Tathagata
Tathagata-
garbha is
garbha is originally,
originally, in in its self-nature, immaculate,
its self-nature, immaculate, but but
because
because of of its
its external
external d i rt (iigantuklesa)
dirt (dgantuklesa) it it is
is soiled, and
soiled, and
when soiled-which
when soiled which is is thethe state generally found
state generally found in in allall
sentient
sentient beings-an
beings an intuitive
intuitive penetration (pratyaksha) is
penetration (pTatyaksha) is

impossible.
impossible. When
When this
this is
is impossible
impossible as
as is
is the
the case
case with
with the
the
philosophers
philosophers and and ignorant
ignorant masses, masses, the the Garbha
Garbha is believed
is believed

sometimes
sometimes to to be
be aa creator kara'rJa ) and
creator ((Tcarana) and sometimes
sometimes to to be
be anan
ego-substance (atmari). As
ego-substance (ii,trnan). As it is so
it is believed, it
so believed, it allows
allows itself
itself
to
to transmigrate
transmigrate through
through the the six paths of
six paths of existence.
existence. Let there
Let there
be, however,
be, however, an an intuitive penetration into
intuitive penetration into thethe primitive
primitive
purity (pmkritiparisuddhi) of
purity (prakritipariSuddhi) of the Tathagata-garbha, and
the Tathagata-garbha, and the
the
whole
whole system
system of
of the
the Vijiianas goes
Vijnanas goes through through a
a revolution.
revolution. If
If
the
the Tathagata-garbha
Tathagata-garbha or
or Alaya-vijiiana
Alaya-vijnana were
were not
not a
a mysterious
mysterious
mixtul'e
mixture of of purity
purity and and defilement,
defilement, good good andand evil, this abrupt
evil, this abrupt
transformation (pa1'iivritti) of
transformation (paravritti) of an entire personality
an entire personality would would
be
be an impossibility. That
an impossibility. That is is to
to say,
say, if
if the
the Garbha
Garbha or or the
the
Alaya
Alaya while
while absolutely
absolutely neutral
neutral and and colourless
colourless in in itself
itself did
did
not
not yet
yet harbour
harbour in in itself
itself a a certain irrationality, no
certain irrationality, no sentient
sentient
beings
beings would
would ever
ever be
be a
a Buddha,
Buddha, no
no enlightenment
enlightenment would
would be
be
experienced by
experienced by any any human
human beings. Logicalness
beings. Logicalness is
is to
to be
be
transcended
transcended somewhere
somewhere and somehow. And
and somehow. And as this illogical-
as this illogical
ness
ness is practically possible,
is practically possible, the IVlahayana establishes
the Mahayana establishes the the
theory
theory of of Mind-only
Mind-only (cittamiit1'a)
(cittamatra) . .

Ontology U/nd
Ontology and the
the Twofold
Twofold Egolessness
Egolessness
In considering the
In considering the theory
theory of
of Mind-only,
Mind-only, we have to
we have to be
be
careful
careful not
not to
to understand
understand this
this term
term psychologically.
psychologically. Mind
Mind
(citta) here
(citta) here does
does not
not mean
mean our
our individual
individual mind
mind which
which is is

subject
subject to the law
to the law of
of causation
causation (het(,pratya.
(hetupratyaya)y a) . Absolute
Absolute .

Citta transcends
Citta transcends thethe dualistic
dualistic conception
conception of of existence,
existence, it it

belongs
belongs neither
neither toto the
the Vijfiana-system
Vijnana-system nor nor to
to our
our objective
objective
world (vishaya).. Therefore,
world (vishaya.) Therefore, in
in the
the Lai 1ikii this
Lanka this Citta
Citta is
is fre
fre-
quently
quently described
described in
in ontological
ontological terms.
terms.
 INTRODUCTION
INTRODUCTION xxvii
xxvii

The most
The most significant
significant one one is is Vastu,
Vastu, which which is is found
found
coupled
coupled with Tathata in
with Tathata one place
in one place (p. 147, line
(p. 147, line 6 6)) )) and
and with
with
A rya in
Arya in another
another place place (p. 164, lines
(p. 164, lines 9 and 10)
9 and 10) . In
. In the the first
first

case,
case, Vastu
Vastu and
and Tathata
Tathata are
are synonymously
synonymously used; used ; what
what is
is

Tathata,
Tathata, that
that is
is Vastu.
Vastu. Tathata
Tathata is
is to
to be
be rendered
rendered either
either
""suchness",
suchness " , or or ""thatness",
thatness " , which which is is a term most
a term most frequently
frequently
used in
used the Mahayana
in the Mahayana texts texts to to designate
designate the the highest
highest realityreality
ever approachable by
ever approachable by Prajiia, transcendental wisdom
Prajna, transcendental wisdom ; Vastu
;
Vastu
in Buddhism
in Buddhism is is usually
usually an an individual
individual object object regarded
regarded as as
existing
existing externally
externally to to thethe Vijiianas,
Vijnanas, and and so so isis it
it in
in most
most casescases
in
in the Lanka also.
the LQilikii also. But
But evidently
evidently in in this
this connection
connection w here
where
Vastu
Vastu is is Tathata,
Tathata, it
it must
must mean
mean the
the highest reality.
highest reality.
In
In the second case
the second case in which A
in which Aryarya is is affixed
affixed to to Vastu,
Vastu, the the
arya,
dry a, must
must be
be a
a modifier
modifier here,
here, that
that is,
is, this
this reality
reality is
is something'
something
to
to be
be described
described as as {j,1i'ya,
arya, "noble",
"noble", " holy", or
"holy", or " worthy ".
"worthy".
The
The highest
highest reality
reality is is also
also called
called "something
"something that that has has
been
been in in existence
existence since since the the very
very first
first" " (piirvadha. 1'masthititii,
(purvadharmasthitita,
p. 241, 1.
p. 241, 1. 14)
14),, oror (pau1'ii1}asthitidhar'
(pauranasthitidharmata, m atii, p. p. 143, 11. 55 and
143, 11. and 9 ).
9).
As
As itit is
is the
the most ancient reality,
most ancient reality, itsits realisation
realisation means means return return-
ing
ing toto one
one 's 's own original abode
own original abode in in which
which everything
everything one one sees
sees
around
around is is anan old
old familiar
familiar object.object. In
In Zen
Zen Buddhism,
Buddhism, there
there-
'
fore,
fore, the experience is
the experience compared to
is compared to thethe visiting
visiting one one's 8 native
native
home
home and and quietly
quietly getting
getting settledsettled (.,
(llfl^iil^fe, kuei-chia
kuei-chia wen wen-
tso)
tso).. The
The Buddhas, enlightened ones,
Buddhas, enlightened ones, are are all abiding here
all abiding here
as
as gold
gold is embedded in
is embedded in the mine. The
the mine. ever-enduring reality
The ever-enduring reality
(sthititii dharmata) is
(sthitita dha1'matii) is above
above changes.
changes.
To
To be be above
above changes
changes means means to to remain
remain in in one one's 's own
own
abode,
abode, not
not to
to move
move away
away from
from it,
it, and
and for
for this
this reason
reason reality
reality
is
is known
known as as " self-abiding " (svastha.,
"self-abiding" (svastha, p. p. 199, line 4)
199, line 4),, or
or
" remaining
"remaining in
in its
its own
own abode
abode" " (svastMne 'vatishthate, p.
(svasthiino 'vatishthate, p.
178,
178, 1.1. 15).1
15).
1
To
To keep
keep one one's 's own
own abode
abode it it t o be
to be single,
single, solitary,
solitary,
absolute
absolute:: hence hence Reality
Reality is is Viviktadharma,
Viviktadharma, a a thing
thing of of soli
soli-

tude
tude ; Bh'l
; 'Uakopi, limit
Bhutakoti, limit of of reality,
reality, which
which points points to to a a similar
similar
mode
mode of of thinking.
thinking. It It is is again Ekagra, the
again Ekagra, the summit
summit of oneness,
of oneness,
and
and this
this summit
summit or or limit leoti) is
limit ((Iwti) is at
at the
the same
same timetime no-summit,
no-summit,
no-limit,
no-limit, because
because this this is is gained
gained onlyonly whenwhen one one makes
makes a a final
final
leap beyond
leap beyond the the manifoldness
mahifoldness of of things.
things.
1 Cf. p.
Cf. 124, line l.
1
p. 124, line 1.
xxviii
xxviii THE LANKAVATARA SUTRA
The
The more
more ordinary ordinary expressions
expressions given given to to the
the highest
highest
reality
reality known
known as as Citta
Citta are are Tathata,
Tathata, " suchness" or
"suehness" or " thus
"thus-
ness
ness",", Satyata,
Satyata, " the state
"the state of of being
being true
true", ", Bhutata,
Bhutata, " the
"the
state
state ofof being
being real real"," , Dharmadhatu,
Dharmadhatu, "realm "realm of of truth
truth", " , Nir
Nir-
vana,
vana, the Permanent (nitya)
the Permanent (nitya),, Sameness
Sameness (sarnata)(samata),, the the OneOne
(advaya)
(advaya), , Cessation
Cessation (nirodka.)
(nirodha), , the
the Formless
.
Formless (anirnitta.)
(anwuitta) , ,

Emptiness ' (
Emptiness (sunyata), s'/,
t nyatii) , etc.
etc.
'
From
From these these descriptions
descriptions it is found
it is found llatural
natural for for Maha
Maha-
yanists
yanists psychologically
psychologically to to deny
deny thethe existence
existence of of anan ego-soul
ego-soul
or
or ego-substance
ego-substance in the A
in the laya, and
Alaya, and ontologically
ontologieally to to insist
insist
that
that the
the tragedy
tragedy of of life
life comes
comes fromfrom believing
believing in in the
the subsub-
stantiality
stantiality or or finality
finality of of an individual object.
an individual object. The The former
former
is technically called
is technically called thethe doctrine
doctrine of of Pudgalanairatmya,
Pudgalanairatmya, ego ego-
lessness
lessness of of persons,!
persons,
1
and
and the
the latter
latter that
that of
of Dharmanairatmya,
Dharmanairatmya,
egolessness
egolessness of of things
things ; the
;
the one
one denies
denies the
the reality
reality of of an
an ego-soul
ego-soul
and
and the
the other
other the the ultimacy
ultimacy of of an
an individual
individual object. object.
Superficially,
Superficially, this this denial
denial of of anan A tman in
Atman in persons
persons and and
individual
individual objects objects sounds sounds negative
negative and and productive
productive of of no no
moral
moral signification.
signification. But
But whenwhen one one lmderstands
understands what what is is

ultimately
ultimately meant
meant by
by Cittamatra
Cittamatra (Mind-only
(Mind-only) ) or
or by
by Vivikta
Vivikta-
dharma (the
dharma (the Solitary)Solitary),, the the negations
negations are are on on thethe plane
plane of of
relativity and
relativity and intellection.
intellection.
The
The termterm " the Middle
"the Middle" " (madkyarna.
(madhyama), ) , meaning
meaning " the
"the
Middle
Middle Way Way", " , does
does not
not occur
occur in in the LanM proper
the Lwnkii proper exceptexcept in in
its
its Sagathakam
Sagathakam portion. portion. But But the idea that
the idea that the the truth
truth is is not
not
found
found in in the
the dualistic
dualistic way way of of interpreting
interpreting existence,
existence, that that it it

is beyond
is beyond the
the category
category of
of being
being and
and non-being,
non-being, is
is ev erywhere
everywhere
emphasised in
emphasised in the the Lankii.
LanM. In fact, we
In fact, we cancan say say that
that one one of of
the principal
the principal theses
theses of
of the
the Lankii
LanM is
is to
to establish
establish the
the Absolute
Absolute
which makes a
which makes world of
a world of particulars
particulars possible
possible but which is
but which is

not to
not to be
be grasped
grasped by means of
by means being and
of being non-being (a.
and non-being stinii
(astina-
stitva.) . This
stitva). This AbsoluteAbsolute is is the Middle "'!\fay
the Middle Way of of the
the Madhya
Madhya-
maka
maka school.
school.

The
The conception
conception of
of the
the Tathagata-garbha
Tathagata-gavbha isis not
not to
to be
be confused
1
1 confused
with that of a
with that of
a Pudgala
Pudgala or
or Atman.
Atman. See XXVIII.
See xxvin. For
For the
the non-existence non-existence
of
of a personal
a ego-soul and
personal ego-soul and the non-reality f
the non-reality o an individual
of an individual object, see object, see
especially
especially pp.
pp. 61-62 of
61-62 of tl1is
this tl'ullslation.
translation.
 , INTRODUCTION xxix
xxix

U nobtainability
Unobtainability
This
This going
going beyond
beyond all all forms
forms of of dualism,
dualism, howeverhowever differdiffer-

ently it
ently it may
may be be ex p ressed, whether
expressed, whether as as being
being and non-being,
and non-being,
or
or asas oneness
oneness and and manyness,
manyness, or or as
as this
this and
and that,
that, or or asas causa
causa-
tion
tion and
and no-causation,
no-causation, or
or as
as form
form and
and no-form,
no-form, or
or as
as assertion
assertion
and
and negation,
negation, or or as as Sarilsara
Samsara and and Nirval;la,
Nirvaria, or or as ignorance
as ignorance
and
and knowledge,
knowledge, or or as
as work
work and no-work, or
and no-work, or as as good
good and and evil,
evil,
or
or as as purity
purity and and defilement,
defilement, or or asas ego
ego andand non-ego,
non-ego, or or asas
worldly
worldly and and super-worldly,
super-worldly, ad nfinitum this
ad iinfinitum - this going
going beyond
beyond
a world
a world of of opposiions
oppositions and and contrasts
contrasts constitutes
constitutes one one of the
of the
most
most significant thoughts
significant thoughts of
of the
the Mahayana.
Mahayana. There
There is
is nothing
nothing
real
real as long as
as long as we
we remain entangled in
remain entangled in the
the skein
skein of of relativity,
relativity,
and
and our our sufferings
sufferings will never come
will never come to to an an end.end. We We mustmust
therefore
therefore endeavour
endeavour to to take
take hold
hold of of reality,
reality, but but this
this reality
reality
is
is not
not something
something altogether
altogether solitary.
solitary. For
For in in this
this case
case nono one
one
of
of usus will
will bebe able
able to to have
have even
even a a glimpse
glimpse of of it,
it, and
and if if we
we had,
had,
it
it will
will turn
turn into
into something
something standing
standing in in opposition
opposition to to this
this
world
world of of relativity,
relativity, which
which means
means the
the loss
loss of
of solitariness,
solitariness, that
that
is,
is, the solitary now
the solitary now forms
forms partpart of this world.
of this world.
Thus,
Thus, according
according to to Buddhist
Buddhist philosophy,
philosophy, reality reality must must
be
be grasped
grasped in in this
this world
world and and by by this
this world,
world, for for it it is
is that
that
""Beyond
Beyond which which is is also
also Within
Within". " . The Lanka compares
The Lanka compares it it

to
to the
the moon
moon in in water
water or or aa flower
flower in in a a mirror.
mirror. It It isis within
within
and
and yet
yet outside,
outside, it it is
is outside
outside and and yet
yet within.
within. This This aspect
aspect of of
reality
reality is
is described
described as
as " unobtainable
"unobtainable" " or
or " unattainable
"unattainable" "
(anupalabdha)
(anupalabdha) .
. And
And just
just because
because it
it is
is unobtainable
unobtainable in
in aa
world
world of particulars, the
of particulars, the latter
latter from
from thethe point
point of of view
view of of
reality
reality isis like
like a dream, like
a dream, like aa mirage,
mirage, and and so so on.
on. The subtlest
The subtlest
I'elation,
relation of reality to
of reality to the
the world
world is beyond description,
is beyond description, it it yields
yields
its
its secrets
secrets only
only to to him
him whowho hashas actually
actually realised
realised it it in
in himself
himself
by
by means
means of of noble
noble wisdom aryajfiiin a or
wisdom ((aryajnana prajna).. This
or prajfia) This
realisation
realisation is is also
also a a kil1d
kind of of knowledge
knowledge though different
though different from from
what
what is is generally
generally Imown known by by this name.
this name.

Epistemology
Epistemology
Without
Without aa theory
theory of
of cognition,
cognition, therefore,
therefore, Mahayana
Mahayana
philosophy
philosophy bcomes
becomes incomprehensible.
incomprehensible. The Lanka is
The Lanka is quite
quite
xxx
xxx THE LANKAVATARA SUTRA
SUTRA
explicit in
explicit in assuming
assuming two two forms
forms of of lmowledge
knowledge:: the the one for
one for
grasping
grasping the absolute or
the absolute entering into
or entering into the realm of
the realm Mind
of Mind-
only,
only, andand the other for
the other for understanding
understanding existenceexistence in its dualis
in its dualis-
tic
tic aspect
aspect in in which
which logic
logic prevails
prevails and and the
the Vij:fianas
Vijnanas are active.
are active.
'l'he
The latter
latter is is designated
designated Discrimination
Discrimination ((vikalpa) vikalpa) in in the
the
Lanka and
La!'i"ka and the
the former
former transcendental
transcendental wisdom wisdom or or knowledge
knowledge
(prajna).. To
(p'J'ujfiii) To distinguish
distinguish these these two two forms
forms of of knowledge
knowledge is is
most
most essential
essential in in Buddhist
Buddhist philosophy.
philosophy.
The Lanka is
The Lanka is decidedly
decidedly partial
partial to to the
the use
use ofof Aryajfiana
Aryajnana
instead
instead of Prajfia, although
of Prajna, although the the latter
latter has
has been
been in in useuse since
since
the
the early
early days
days of of Buddhism.
Buddhism. Aryajnana, Aryajiiana, noble noble wisdom,
wisdom, iiss
generally
generally coupled
coupled with with Pratyatma,
Pratyatma, inner inner self,
self, showing
showing that that
this noble,
this noble, supreme
supreme wisdomwisdom is is aa mental
mental function
function operating
operating
in
in thethe depths
depths of of ourour being.
being. As As it it is
is concerned
concerned with with the
the
highest reality
highest reality or
or the
the ultimate
ultimate truth
truth of
of things,
things, it
it is
is no
no super
super-
ficial
ficial knowledge
knowledge dealingdealing with with particular
particular objects
objects and and their
their
relations.
relations. It
It is
is an
an intllitive
intuitive understanding
understanding which, which, penetra
penetra-
ting
ting through
through the the surface
surface of of existence,
existence, sees sees into
into that
that which
which isis
the
the reason
reason of of everything
everything logically
logically and and ontologically.
ontologically.
The Lanka is
The La1ilfii is never
never tired
tired of of impressing
impressing upon upon its its readers
readers
the
the importance
importance of of this
this understanding
understanding in in the
the attainment
attainment of of
spiritual
spiritual freedom
freedom;; for for this
this understanding
understanding is is aa fundamental
fundamental
intuition
intuition into into the
the truth
truth of of Mind-only
Mind-only and and constitutes
constitutes the the
Buddhist
Buddhist enlightenment
enlightenment with with which
which truly
truly starts
starts the
the religious
religious
life
life ofof aa Bodhisattva.
Bodhisattva.
This
This transcendental
transcendental Jfiana Jnana is is variously
variously designated
designated in in
the
the La, nka. It
Lanka, It is
is Pravicayabuddhi,
Pravieayabuddhi, that s, an
that iis, an insight
insight fixed
fixed
upon
upon the the ultimate
ultimate groundground of of existence.
existence. It
It is
is Svabuddhi,
Svabuddhi,
innate in
innate in oneself
oneself;; Nirabhasa,
Nirabhasa, or or Anabhasa
Anabhasa (imagelessness),
(imagelessness) ,

beyond all
beyond all forms
forms of of tangibility
tangibility;; Nirvikalpa,
Nirvikalpa, beyond beyond dis dis-
crimination,
crimination, meaning meaning direct
direct empirical knowledge
empirical knowledge before
before
analysis
analysis starts
starts in in any
any form
form whatever
whatever;; which which therefore
therefore is is

not
not at at all
all expressible
expressible by by means
means of of words
words ((vacvae or rut a).. The
or ruta) The
awaking
awaking of of supreme
supreme knowledge
knowledge (anuttajasa. myaksambodki)
(anuttarasamyaksambodhi)
is
is the
the theme
theme of of the Prajnaparamita-sutras, but
the Prajfiapiiramitii-sfdras, but inin the
the Lanka
Lanka
the
the weight
weight of of t.he
the discourse
discourse :iis s placed
placed uponupon thethe realisation
realisation by by
means
means of of Aryajfiana
Aryajnana of of ultimate
ultimate reality
reality which
which is is Mind-only.
Mind-only.
This psychological
This psychological emphasisemphasis so so distinctive
distinctive of of the
the Lanka
Lanka
 INTRODUCTION
INTRODUCTION xxxi
xxxi

makes
makes this
this sutra
sutra occupy
occupy aa unique
unique position
position in
in Mahayana
Mahayana
lite rature.
literature.
The
The knowledge
knowledge that
that stands
stands contrasted
contrasted to Prajiia or
to Prajna or
Aryajiiana
Aryajnana isis Vikalpabuddhi,
Vikalpabuddhi, oror simply
simply Vikalpa, which I
Vikalpa, which I
have
have translated
translated " discrimination ". It
"discrimination". It is
is relative knowledge
relative knowledge
worki ng on
working on the
the plane
plane of
of dualism,
dualism, it may be
it may be called
called the
the
principle
principle of
of dichotomy, whereby judgment
dichotomy, whereby judgment is made possible.
is made possible.
By us
By us existence
existence is
is always
always divided
divided into
into pairs
pairs of
of conception,
conception,
thesis
thesis and
and antithesis,
antithesis, that
that is, being and
is, being non-being, permanent
and non-being, permanent
and
and impermanent,
impermanent, Nirvana
Nirvana and
and Samsara, birth and
Samsara, birth and death,
death,
creating
creating and
and created,
created, this
this and
and that,
that, Me
Me and
and not-Me,
not-Me, ad
ad
libitum.
libitum,. This
This isis due
due to
to the working of
the working Vikalpa. The
of Vikalpa. The
LakshalJa ((form)
Lakshana form ) of of existence thus presented
existence thus presented to
to us
us is
is not
not
its
its real
real nature,
nature, it
it is
is our
our own
own thought-construction (vijnapti) ;
thought-construction (vijnapti) ;

but
but our
our Buddhi
Buddhi which
which seeks
seeks after
after pluralities
pluralities fails
fails to
to under
under-
stand
stand this
this fact
fact and
and makes
makes usus cling
cling toto appearances
appearances asas realities.
realities.
As
As the
the result,
result, the
the world
world in
in which
which we
we now
now find
find ourselves
ourselves living'
living-
ceases
ceases to be what
to be what it
it is
is in
in itself
itself;; for
for it
it is
is one
one we
we have
have con
con-
structed
structed according
according to
to our
our own
own ignorance
ignorance and
and discrimination.
discrimination.
Reality
Reality escapes
escapes us,
us, truth
truth slips
slips off
off our
our grasp,
grasp, false
false views
views ac
ac-
cumulate,
cumulate, wrong judgments go
wrong judgments go on
on adding
adding complexities
complexities upon
upon
complexities.
complexities. The
The habit-energy
habit-energy (vasa. na) thus
(vasana) thus created takes
created takes
complete
complete hold
hold on
on the Alayavijiiana, and
the Alayavijnana, and Alaya
Alaya the
the Absolute
Absolute
is
is forever
forever unable
unable to
to extricate
extricate itself
itself from
from these
these encumbrances;
encumbrances.
Eternal
Eternal transmigration
transmigration to no purpose
to no must be
purpose must be our
our destiny.
destiny.

The
The Twofold
Twofold Truth
Truth (satya)
(satya)
The
The distinction between the
distinction between the highest
highest truth
truth (paramartha
(paramartha-
satya) and
satya) and conventional truth (samvriti-satya)
conventional truth (samvriti-satya) is not ex
is not ex-
plicitly
plicitly held
held in
in the
the Lanka,
Lanka, but
but allusions
allusions are
are occasionally
occasionally made
made
to
to them
them;; and
and it
it is
is said
said that
that false
false discrimination
discrimination belongs
belongs to
to
conventionalism p. 131,
conventionalism ((p. 131, 1.
1. 3 )
3). . Another
Another word
word for
for conven
conven-
tionalism
tionalism is
is Vyavahara, worldly experience,
Vyavahara, worldly experience, according
according to
to
which
which we
we talk
talk of
of things
things being
being born
born and
and destroyed,
destroyed, and
and also
also
of
of the
the how,
how, what,
what, where,
where, etc.
etc. of
of existence.
existence. This kind of
This kind of
kno wledge does
knowledge does not help us
not help us to
to have
have an
an insight
insight into
into the
the depths
depths
of being.
of being.
xxxii
xxxii THE LANKAVATARA SUTRA
SUTRA

The Three
The Three Svabhavas
Svabhavas
Another
Another way way of of classifying
classifying knowledge
knowledge is is known
known as as three
three
Svabhavas
Svabhavas in in the Lanka. This
the Lanka. This is is a a generally recognised
generally recognised
classification
classification in in all all thethe schools
schools of of Mahayana
Mahay ana Buddhism.
Buddhism.
Svabhava, means
Svabhava means " self-nature"
"self -nature" or or " self-reality
"self -reality" " oror " self
"self-
substance
substance", " , the
the existence
existence of
of which
which in
in some
some form
form is
is popularly
popularly
accepted.
accepted. The The firstfirst form
form of of knowledge
knowledge by by which
which the the reality
reality
of
of things
things is is assumed
assumed is is called Parikalpita, "
called Parikalpita, imagined", that
"imagined", that
is, imagination
is, imagination in
in its
its ordinary
ordinary sense.
sense. This
This is
is an
an illusion,
illusion,
for
for things
things are imagined to
are imagined to exist really where
exist really where in in fact
fact there
there
are none. It
are none. It isis like
like seeing
seeing a a mirage
mirage which which vanishes
vanishes as as one
one
approaches. Imagined
approaches. (parikalpita) objects
Imagined (parikf!;pita) objects have,
have, therefore,
therefore,
no
no objective
objective reality.
reality.
The
The second
second form form of knowledge by
of knowledge by which
which we examine
we examine
existence
existence is is Paratantra, ' depending
Paratantra, "depending upon upon another
another". " . This
This
is
is aa kind
kind of of scientific
scientific knowledge
knowledge based
based on
on analysis.
analysis. Bud
Bud-
dhists
dhists make
make use use of of this
this knowledge
knowledge to to disprove
disprove the the subsub-
stantiality of
stantiality of individual
individual objects,objects, that that is, is, the svabhavatva of
the svabhavatva of
things.
things. According
According to them, there
to them, there is nothing self-existing
is nothing self -existing in in
the world,
the world, everything
everything is is depending
depending for for itsits existence
existence on on
something
something else, else, things
things are are universally
universally mutually mutually conditioned,
conditioned,
endlessly
endlessly related
related to to oneone another.
another. Dissect Dissect an an object
object con con-
sidered
sidered final,
final, and
and it
it dissolves
dissolves itself
itself into
into airy nothingness.
airy nothingness.
Modern
Modern scientists
scientists declare declare that that existence
existence is is no
no more
more than than
mathematical
mathematical formulae. formulae. The Mahayanists
The Mahay anists would
would say say that
that
there is
there is no
no Svabhava
Svabhava in in anything
anything appealing
appealing as as such
such to to the
the
Vijfianas when
Vijnanas when it it isis examined
examined from from the the Paratantra
Paratantra point point
of
of view.
view.
The
The imagined
imagined view (parikalpita)) of
view (parikaZpita of reality
reality dOsdoes not not
give
give us
us aa true
true knowledge
knowledge of of it,it, and
and thethe relativity
relativity viewview (para.
(para-
reduces it
tantra) reduces
tantra) it into
into nothingness
nothingness:: if if so,
so, where
where does does our our
boat
boat of enlightenment get
of enlightenment get ancnol'-sd
anchored? The
The Lanka
Lanka, tells
tells us
us
that
that there
there is is aa third
third way way of viewing existence,
of viewing existence, called
called PariPari-
nishpanna,
nishpanna, " perfected", which
"perfected", which allowsallows us us to become truly
to become truly
acquainted
acquainted with with reality
reality as as it it is.
is. It
It isis this
this " perfected " know
"perfected" know-
ledge
ledge whereby
whereby we we areare enabled
enabled to see really
to see really into
into the
the nature
nature
of
of existence,
existence, to to perceive
perceive rightly
rightly what what is is meant
meant by by Svabhava,
Svabhava,
 INTRODUCTION xxxiii
xxxiii

and
and to to declare
declare that there is
that there is no Svabhava as
no Svabhava as is is imagined
imagined by by
the
the ignorant
ignorant and
and that
that all
all is
is empty
empty (unya)
(sunya) .
.

Perfect
Perfect or or ""perfected"
perfected " knowledge
knowledge issues issues fromfrom Prajfia,
Prajna,
or Aryajfiana, oorr sometimes
or Aryajnana, sometimes simply simply Jfiana,
Jnana, seeing seeing intointo thethe
suchness
suchness of of things.
things. It perceives
It perceives things
things as as they
they are,are, because
because
going beyond the re.alm of being and non-being which
going beyond the realm of being and non-being which
belongs to
belo ngs to discrimination,
discrimination, the the principle
principle of of dichotomisation,
dichotomisation,
it
it dives
dives into
into the
the abyss
abyss where
where there
there are
are no
no shadows
shadows anabhasa) .
((analhasa) .

This
This is is called self-realisation (s'lJasiddhi)
called self-realisation (svasiddhi) . . So
So states
states the the
Lanka that
Lanka, that asas the
the wise
wise see see reality
reality with their eye
with their eye of of Prajfia,
Prajna,
they
they ascertain
ascertain definitely
definitely what what it it is,
is, i.
i. e.
e. inin itsits self-nature
self -nature

(bhdvasvabhdva) and
(bhavasvabhava) and notnot as as is
is seen
seen byby thethe ignorant
ignorant whosewhose
eye
eye isis never raised beyond
never raised beyond the the horizon
horizon of of relativity.
relativity.
This
This is is again called seeing
again called seeing into
into the
the emptiness
emptiness of of things.
things.
Emptiness ( unyata)
Emptiness (sunyata), however, , however, does
does not
not mean
mean "relativity
"relativity", ",
as
as is
is thought
thought by by some
some scholars.
scholars. Relativity-emptiness
Relativity-emptiness is
is on
on
the lower plane
the lower plane of of knowledge
knowledge and does not
and does not reveal
reveal the the real
real
view
view of of existence
existence as as it
it is.
is. Emptiness
Emptiness taughttaught in in the
the Mahayana
Mahayana
texts
texts goes
goes far deeper into
far deeper into the matter. It
the matter. It is is the
the object
object of of
transcendental
transcendental knowledge.
knowledge. As As long
long asas one
one stays
stays in in the
the world
world
of
of relativity
relativity wherewhere logic
logic rulesrules supreme,
supreme, one one cannot
cannot have have
even
even thethe re motest idea
remotest idea ofof true
true emptiness
emptiness or or what
what is
is designated
designated
in the
in the Prajfiii paramita as
Pmjndparamita as Mahasiinyata.
Mahasunyata. The Lanka has
The Lanka has also
also
this
this kind
kind of of S ilnyata
Sunyata mentioned
mentioned as
as one
one of
of the
the seven
seven Empti
Empti-
nesses
nesses (p. (p. 94)
94).. Relativity-emptiness
Relativity-emptiness so so called
called corresponds
corresponds
to
to the
the first
first ofof the
the seven
seven Emptinesses,
Emptinesses, while while the the Mahayana
Mahayana
S iinyata is
Sunyata is Paramartha-aryajfiana-mahasiinyata,
Paramartha-aryajnana-mahasunyata, that that is,
is, the
the
great
great void
void of of noble wisdom which
noble wisdom which is is the highest reality.
the highest reality.

The'
The Five
Five Dharmas
Dharmas
Before
Before concluding
concluding this
this section, we
section, we must
must not
not forget
forget to
to
mention
mention what
what is
is known
known as as the
the Five
Five Dharmas
Dharmas in in the Lanka
the Lanka
making
making up up one
one of
of the
the main
main topics
topics of
of discourses.
discourses. The
The Five
Five
Dharmas
Dharmas and and the
the Three
Three Svabhavas
Svabhavas areare different
different ways
ways of
of
classifying
classifying the
the same
same material.
material. The
The Five
Five are
are:: Appearances
Appearances
(nimitta) Names ((nama),
(nimitta),, Names nama) , Discrimination (sOYrhkalpa) ,
Discrimination (samJcalpa) ,

Right
Eight Knowledge sa;myagjnana) , and
Knowledge ((samyagjndna), and Suchness
Suchness ((tathatd).
tathata) .
The
The first
first three
three correspond
correspond to to the
the two
two of
of the
the Three
Three Svabhavas,
Svabhavas,
xxxiv
xxxiv THE LANKAVATARA SUTRA
LANKAVATARA
Parikalpita and
Parikalpita Paratantra, while
and Paratantra, while the last two
the last two belong
belong to the
to the
Parinishpanna.
Parinishpanna.
Our
Our relative
relative knowledge
knowledge starts starts with
with perceiving
perceiving Appear
Appear-
ances to
ances to which
which Names
Names are are given.
given. Names
Names are
are then
then thought
thought
real
real andand discrimination
discrimination is is carried
carried on. on. WeWe can can say
say that
that dis
dis-
crimination
crimination has has been
been with
with us us from
from the the first
first even
even when
when what what
is
is called
called perception
perception has has notnot taken
taken place.
place. ForFor naming
naming is is im
im-
possible
possible without
without somesome form
form of of discrimination.
discrimination. Then Then thethe worst
worst
thing comes
thing comes upon
upon us us asas wewe begin
begin to to persuade
persuade ourselves
ourselves and and
think
think thatthat byby giving
giving Names
Names existence
existence has been s"Q.ccessfully
has been successfully
disposed
disposed of, of, and
and feel
feel comfortable
comfortable about about the the problems
problems of of
religion.
religion. Although
Although without
without naming
naming no
no knowledge
knowledge is
is pos
pos-
sible, Right
sible, Eight Knowledge (samyagjnana) is
Knowledge (samyagjfiana) is not
not toto be had here.
be had here.
For this
For this is
is the
the inexpressible,
inexpressible, the the unnamable,
unnamable, it it is
is the
the mean
mean-
ing (arfha) not
ing (artha) not toto be
be grasped
grasped by by words.
words. In In this
this the Lad/,ka
the Lanka
permits
permits no no equivocation,
equivocation, it it most
most emphatically
emphatically advises
advises us us not
not
to attach ourselves
to attach ourselves to to words.
words.
The
The object
object of of Right
Right Knowledge
Knowledge is is Suchness
Suchness of of things
things
as
as not
not conditioned
conditioned by by the
the category
category of
of being
being and
and non-being.
non-being.
It
It isis in
in this
this sense
sense that
that ultimate
ultimate reality
reality isis said
said toto be
be like
like thethe
moon
moon in in the water, it
the water, it is
is not
not immersed
immersed in in it,
it, nor
nor isis it
it outside
outside
it. We
it. We cannot
cannot say say that
that the the moon
moon is is in water, for
in water, for it it is
is aa
mere
mere reflection
reflection;; butbut wewe cannot
cannot say say that
that itit is
is not there, for
not there, for
aa reflection
reflection though
though it it may
may be be itit is really before
is really before us.us. Plurality
Plurality
of
of objects
objects is
is not
not real
real from
from the
the point
point of
of view
view of
of relativity
relativity as as
well
well asas from
from the the point
point of
of view
view of
of Suchness.
Suchness. If
If some
some one
one
declares
declares such
such reality
reality as as maintained
maintained by by the Mahayana is
the Mahayana is too
too
ethereal, too
ethereal, too phantom-like,
phantom-like, too too unreal
unreal for for ourour religious
religious
aspirations,
aspirations, the Lanka will
the Lanka will immediately
immediately retort,retort, ""YouYou are are still
still

on
on the plane of
the plane of relativity.
relativity." " When
When the Aryajiiana is
the Aryajnana is awaken
awaken-
ed, Tathata
ed, Tathata is is the
the most
most realreal thing
thing and and a a term
term most
most fittingly
fittingly
applied
applied as as far
far asas our power of
our power of designation
designation is is concerned.
concerned.

III
Ill

The Message of
The Message the Lanka
of the Lanka
There
There are
are many
many other
other thoughts
thoughts of
of interest
interest in
in the Lanka
the Lanka
which
which may
may be
be discussed
discussed in
in this
this Introduction.
Introduction. ButBut as
as I
I have
have
 INTRODUCTION
INTRODUCTION xxxv
xxxv

already
already givengiven up up many
many pagespages toto it
it andand as the reader
as the reader who who
wishes to
wishes to know know more
more about
about the
the Sutra
Sutra may
may go go to
to my Studies
my Studies
in
in the Lankavatara, I
the Lankavatara, I will
will say just aa few
say just few words
words about
about the the
position
position
of
of this
this Sutra
Sutra among
among the
the general
general Mahayana
Mahayana Buddhist
Buddhist
texts.
texts.
While
"While we we areare still
still in
in the
the dark
dark as as toto how
how Mahayana
Mahayana
Buddhism developed in
Buddhism developed India, we
in India, we know
know that that when
when itit was
was
introduced
introduced into into China
China by by the
the missionaries
missionaries from from India
India and and
central
central Asia,
Asia, it it was
was already
already regarded
regarded as as directly
directly coming
coming
from
from thethe Buddha
Buddha's 's own
own golden mouth,
golden mouth, and
and that
that what
what must
must
have developed during
have developed during several
several hundred
hundred years
years after
after his
his death
death
was
was taken
taken in in aa wholesale
wholesale mannermanner for for aa system
system fully
fully matured
matured
in
in his
his life-time
life-time extending
extending over over aa period
period of of about
about half
half a a
century
century after
after hishis Enlightenment.
Enlightenment. As As the the sutras
sutras were
were trans
trans-
lated
lated into
into Chinese,
Chinese, the the first
first of
of which
which appeared
appeared in in 68 A.D., they
68 A.D., they
profoundly
profoundly stirred
stirred the
the Chinese
Chinese and
and then
then the
the Japanese
Japanese mind mind
awakening
awakening their their religious
religious consciousness
consciousness to to its very depths.
its very depths.
The
The following
following are
are the
the most
most important
important Mahayana texts
Mahayana texts that
that
thus
thus served
served to to move
move the the religious
religious feelings
feelings of of the
the Far-eastern
Far-eastern
peoples
peoples and and areare still
still continuing
continuing to to do
do so.so.

((1)
1 ) The
The S addharma"'p1(/i!,g,arika-sutra. Dne
Saddharma-pundanka-sutra. jOne ofof the
the main
main
theses
theses of of this
this inspiring
inspiring scripture
scripture is is the
the announcement
announcement that that
the
the Buddha
Buddha never never died, died, that
that he
he is
is forever
forever living
living on
on the
the
Mount
Mount of of the
the HolyVulture
Holy Vulture and
and preaching
preaching to
to a
a group
group of
of the
the
Sravakas, Pratyekabuddhas, and
Sravakas, Pratyekabuddhas, Bodhisattvas, who
and Bodhisattvas, who areare no no
less
less beings
beings than than ourselves,
ourselves, and and that
that the
the Buddha
Buddha has just one
has just one
vehicle (yana) for
vehicle (yana) for all beings. This
all beings. This must
must have have been
been a a revolu
revolu-
tionary teaching at
tionary teaching at the
the time
time when
when thethe Buddha
Buddha was was thought
thought
to
to be
be just
just as as transient
transient and and mortal
mortal as as ourselves,
ourselves, and and when
when
the
the only
only thing
thing that
that was
was left
left behind
behind after
after his
his Nirvana
Nirvana was
was
his
his Dharma,
Dharma, in in which
which his his followers
followers were
were asked asked to to find their
find their
Master.
Master.
(2) Avalokitesvaror-vikurvana-nirdesa. This
(2) The Avalokitesvara-vikurva11,a-nirdesa. This isis com
o com-
monly
monly known known as as K wcunnon-gyo in
Kwcmnon-gyo in J apan and
Japan and forms
forms the the
twenty-fourth
twenty-fourth chapter chapter of of the
the Sanskrit Saddharma-pu1}q,arika,
Sanskrit Saddharma-pundarika,
but
but itit will
will be better to
be better to treat
treat itit as
as a separate document
a separate document as as it
it

has
has quite
quite an independent message
an independent message andand has been so
has been so considered
considered
though
though not not always
always consciously
consciously by by its
its devotees.
devotees. A valokites-
Avalokites-
xxxvi
xxxvi THE LANKAVATARA SUTRA
LANKAVATARA SUTRA
vara
vara is is here
here represented
represented as as a a god
god of of mercy
mercy who who willwill help
help
anybody
anybody who who finds
finds himself
himself in in trouble
trouble spiritually
spiritually as
as well
well as as
materially.
materially. In In popular
popular mindsminds the the god
god isis no
no more
more masculine
masculine
than
than feminine
feminine ; if ;
if anything,
anything, more more feminine, because of
feminine, because of mercy
mercy
being
being moremore reality
reality associated
associated with with eternal
eternal femininity.
femininity. That That
he can assume
he can assume various
various forms vikurva1Ja) in
forms ((vikurvana) in order
order to to achieve
achieve
his
his ends appeals very
ends appeals very muchmuch to to the religious imagination
the religious imagination of of
the Eastern peoples.
the Eastern peoples. And this
this doctrine
doctrine of
of transformation
transformation
is
is one
one of of the
the characteristic
characteristic features
features of of Mahayana
Mahayana Buddhism. Buddhism.
((3)
3 ) The Avatamsakd-sutra. This
The AvatamsakarsiUra. This is is an encyclopedic
an encyclopedic
sutra
sutra of of which
which we we find
find the Gandavyuha and
the Ga1JcJ,avyuha and the the Ddabhumika
Desabhumika
forming
forming a a part.
part. It
It isis another
another Mahayana
Mahayana sutra sutra that that has has
influenced
influenced the the Chinese
Chinese and and thethe Japanese
Japanese mind mind profoundly.
profoundly.
The so-called Interpenetration
The so-called Interpenetration which which constitutes
constitutes the the central
central
thought
thought of
of the
the sutra
sutra is
is symbolically
symbolically and
and effectively
effectively treated
treated
in
in the
the Chinese
Chinese translations
translations by Buddhabhadra (60
by Buddhabhadra (60 fas.
fas.),) , by
by
S ikshananda (80
Sikshananda (80 fas. )
fas.), , and
and by
by Prajfia
Prajna (40
(40 fas.
fas.).) . The
The sutra
sutra
as
as we
we havehave it it now
now contains
contains many many sutras
sutras which
which may may be be con
con-
sidered
sidered independent
independent though though they they nono doubt
doubt belong
belong to to the
the same
same
class
class of of literature.
literature. The reading may
The reading may be tedious from
be tedious from the the
modern
modern point point of of view
view as as the
the main
main theme
theme is is not
not so so succinctly
succinctly
presented,
presented, and and it it takes
takes some
some time before the
time before reader can
the reader can get get
into
into the mood of
the mood of the
the sutra
sutra itself.
itself. After aa quiet
After quiet and
and patient
patient
pursuit
pursuit of of the
the text,
text, however,
however, he he cannot
cannot help help but but be be deeply
deeply
impressed
impressed with
with its
its underlying
underlying spirit
spirit whose
whose grandeur
grandeur of
of out
out-
look
look almost
almost surpasses
surpasses human
human comprehension.
comprehension. The The huge
huge rock
rock-
cut
cut figure
figure of of Vairocana
Vairocana at at Lung-men
Lung-men and and the the bronze
bronze figure
figure
in N
in ara are
Nara are respectively
respectively the the Chinese
Chinese and and thethe Japanese
Japanese artistic
artistic
response
response to to the
the spiritual
spiritual stimulation caused by
stimulation caused by the Avatarh
the Avatam-
saka,
saka, or
or the
the Ga1JcJ,avYiiha
G-andavyuha which
which is
is the
the same
same thing.
thing.
Another profound
Another profound effect produced by
effect produced by thisthis sutra
sutra on on thethe
Eastern
Eastern mind mind is is the
the conception
conception of
of the
the Bodhisattva
Bodhisattva Samanta
Samanta-
bhadra
bhadra with with his his ""ten
ten inexhausible
inexhaustible vows. vows." " He would would not not
enter
enter into
into Nirvana,
Nirvana, that that coveted object of
coveted object of allall the
the Buddhists,
Buddhists,
because he
because he would
would not not have
have one one single
single soul
soul unsaved
unsaved behind behind
him.
him. And by by this
this ""soul"
soul " was was meant
meant not not onlyonly human
human soul soul
but
but the
the soul
soul of of every
every being
being animate
animate or or inanimate.
inanimate. It It was
was the the
vow
vow of Samantabhadra to
of Samantabhadra to release
release animals,
animals, plants,
plants, and and eveneven
 INTRODUCTION xxxvii
xxxvii

such
such inanimate
inanimate existences
existences as as mountains,
mountains, waters,waters, earths,
earths, etc.,
etc.,
from
from the the bondage
bondage of of ignorance
ignorance and and karma.
karma. His His universe,
universe,
moreover,
moreover, was was ' far
far wider
wider and and more
more spiritualistic
spiritualistic than than ourour
ordinary
ordinary one
one
(4)
(4) The Prajna-paramita-sutra. This
The Prajna-paramita-sutra. This is regarded by
is regarded by
most
most Mahayana
Mahayana sc h olars
scholars to
to have
have been
been one
one of
of the
the first
first Maha;.
Maha-
yana
yana literature
literature that that was was declared
declared against
against the the hair-splitting
hair-splitting
scholastic
scholastic philosophy
philosophy of of early
early Buddhist doctors, gives
Buddhist doctors, gives usus the
the
doctrine
doctrine of of Emptiness
Emptiness or or Void (sunyata),, whereby
Void (unyat'a) whereby every every
possible
possible strawstraw of of attachment
attachment is is taken
taken awayaway from
from us. us. To
To bebe
left alone
left alone in
in the
the Void,
Void, even
even with
with this
this Void
Void vanishing
vanishing from
from
around
around us, us, isis the
the method
method of of perfect
perfect emancipation
emancipation proposed proposed
by
by the Prajna-paramita. This
the Prajiia-paramita. This waswas quite
quite a a direct
direct straight
straight-
forward
forward proposition
proposition on on the
the part
part of of the
the Mahayanist.
Mahayanist. It It
appealed greatly
appealed greatly to to intellectual
intellectual minds
minds as as well
well asas the
the mystical.
mystical.
While
While the Avatmhsaka filled
the Avatamsaka filled the
the universe
universe with with things
things of of
imagination
imagination even even to to itsits minutest
minutest particle,
particle, the the Prajfia
Prajna-
paramita swept
paramita swept everything
everything away away fromfrom the the universe
universe whichwhich
now
now becomes
becomes a a vast
vast VoidVoid indeed.
indeed. And in in six
six hundred
hundred
fascicles
fascicles of of the
the sutra
sutra we we are
are warned
warned not not toto be
be afraid
afraid of, of, not
not
to
to be
be taken
taken aback
aback by by this
this vast
vast Void.
Void. If
If we
we stagger
stagger at
at this
this
gospel
gospel of of absolute
absolute Emptiness,
Emptiness, we we areare told
told by by the
the Buddha
Buddha
that
that we we cannot
cannot be good followers
be good followers of of the
the Mahayana.
Mahayana.
((5)
5 ) The
The V imalakirli-sutra. This
Vimalakirti-sutra. This is is aa masterpiece,
masterpiece, aa
drama
drama with great literary
with great literary merit,
merit, and because of
and because of this
this fact
fact it it

is
is read
read more more generally
generally than than other
other Buddhist
Buddhist sutrassutras by by the
the
laity.
laity. The
The signification
signification of of this
this sutra
sutra lies
lies in
in taking
taking our our soiled
soiled
coat
coat ofof attachment
attachment off off our back which
our back which we we have
have been
been wearing
wearing
ever
ever since
since we we became
became aware aware of of an
an external
external existence.
existence. Another
Another
significant
significant feature
feature of of the
the sutra
sutra isis that
that itsits chief
chief figure
figure of of
interest
interest is is not
not thethe Buddha
Buddha but but a a wealthy
wealthy laymanlayman calledcalled
Vimalakirti.
Vimalaklrti. It It is
is this
this crafty
crafty old gentleman-philosopher who
old gentleman-philosopher who
puts
puts to to shame
shame all the S
all the ravakas and
Sravakas and Bodhisattvas
Bodhisattvas coming coming to to
argue
argue withwith himhim about
about the deepest truths
the deepest truths of Buddhism, except
of Buddhism, except
MaiijUri,
Manjusri, the the head
head of of the Bodhisattvas. The
the Bodhisattvas. The latter
latter proved
proved
aa good
good matchmatch for for thethe eloquence
eloquence of
of the
the lay-disciple
lay-disciple of of the
the
Buddha.
Buddha. What "What we have have to to notice
notice especially
especially in
in this
this Maha
Maha-
yana
yana texttext is is that
that Buddhism
Buddhism does does notnot require
require us us toto lead
lead a a
xxxviii
xxxviii THE LANKAVATAEA
LANKAVATARA SUTRA
SUTEA
homeless
homeless life life as as aa Bhikshu
Bhikshu in in order
order to to attain
attain enlightenment,
enlightenment,
that
that is, is, the
the householder's
householder's life
life is
is as
as good
good and
and pure
pure as as thethe
mendicant
mendicant's. 's.
((6)6) In In this
this respeet
respect thethe S rimala-siitra is
Srimala-sutra is also
also significant,
significant,
for S rimala the
for Srimala the queen inspired by
queen inspired by the
the wisdom
wisdom and power of
and power of
the Buddha delivers
the Buddha delivers a a great
great sermon
sermon on on thethe Tathagata-garbha.
Tathagata-garbha.
The
The Mahayana
Mahayana may may be be said
said to to bebe the
the revolt
revolt ofof laymen
laymen and and
laywomen
laywomen against against the
the ascetic
ascetic spirit
spirit of
of exclusion
exclusion pervading
pervading
among
among early early advocates
advocates of of Buddhism.
Buddhism.
((7)
7 ) The Sukhavati-vyuhor-sutra. The
The Sukhavati-vyiiha-siitra. The influence
influence of of this
this
sutra
sutra on on Oriental
Oriental people people is is quite
quite different
different from from that
that of of the
the
other
other sutras,
sutras, for for it it has
has awakened
awakened the the faith-aspect
faith-aspect of of their
their
religious
religious consciousness,
consciousness, which which is is established
established on on the
the general
general
basis
basis of Mahayana philosophy.
of Mahayana philosophy. Superficially,
Superficially, the the faith
faith of of
Amitabha
Amitabha looks looks veryvery much
much like like Christian
Christian faith faith inin Christ,
Christ, but but
the
the underlying
underlying thoughts thoughts are are not
not at at all
all the same. The
the same. The JodoJodo
school
school couldcould not not take
take its
its rise
rise from
from any any other
other soil
soil than
than Maha
Maha-
yana
yana Buddhism.
Buddhism. In In Japan
Japan thisthis school
school has has achieved
achieved a a unique
unique
development marking
development marking a spiritual epoch
a spiritual epoch in in the history of
the history of
religious
religious faith faith in in the
the East.
Bast.
((8)
8 ) The
The Parinirva'l'}a-sutra.
Parinirvanu-sutra. This
This once once formed
formed the the
foundation
foundation of of thethe Nirvana
Nirvana school school in in the the early
early history
history of of
Chinese Buddhism. Its
Chinese Buddhism. Its main assertion is
main assertion is that
that the Buddha
the Buddha-
nature
nature is is present
present in in every
every one one of of us.
us. Before the
Before the arrival
arrival of of
this
this sutra
sutra in in China
China it it was
was generally
generally believed
believed that that there
there was was
a
a class
class of of people
people knownknown as as Icchanti
Icchanti who who hadhad no no Buddha
Buddha-
nature
nature in in them
them and and therefore
therefore who who were were eternally
eternally barredbarred
from
from attaining enlightenment. This
attaining enlightenment. This belief
belief was
was entirely
entirely ex ex-
pelled,
pelled, however,
however, when when aa statement
statement to to the
the contrary
contrary was found
was found
in
in the sutra, saying
the sutra, saying thatthat ""There
There is something in
is something in all
all beings
beings
which
which is true, real,
is true, eternal, self-governing,
real, eternal, self-governing, and
and forever
forever un
un-
changing-this
changing this is
is called
called Ego,
Ego, though
though quite
quite different
different from
from
what
what is is generally.
generally known known as as such
such by by the
the philosophers.
philosophers. This This
Ego is
Ego is the
the Tathagata-garbha,
Tathagata-garbha, Buddha-nature,
Buddha-nature, which which existsexists
in
in every
every one one of of us,
us, and
and is is characterised
characterised with with such
such virtues
virtues
as
as permanency,
permanency, bliss, bliss, freedom,
freedom, and and purity.
purity." "
(9)
(9) All these and
All these and other-
other sutras
sutras of Mahayana Buddhism
of Mahayana Buddhism
may
may seem
seem to
to exhaust
exhaust the
the many-sided
many-sided aspects aspects of
of this
this school,
school,
 INTRODUCTION
INTEODUCTION xxxix
xxxix

but
but another
another is is needed
needed to to tell
tell usus that
that mere
mere understanding
understanding
is
is not
not enough
enough in
in the
the Buddhist
Buddhist life,
life, that
that without
without self-realisa
self-realisa-
tion
tion allall intellection
intellection amounts
amounts to to nothing.
nothing. To To tell
tell us
us this
this is is
the
the office
office ofof the
the Lankavatara-s'/,
Lankavatara-sutra, (,tra, and
and Bodhidharma,
Bodhidharma, father father
of
of Zen
Zen Buddhism,
Buddhism, made made useuse of of the
the text
text quite
quite effectively
effectively ; for
;
for
it
it was
was through
through him him that
that a a special
special school
school ofof Buddhism
Buddhism under under
the
the title
title of of Zen
Zen or or Ch' an has
Ch'an has come
come to to develop
develop in in China
China and and
in Japan. While
in Japan. While Zen Zen asas wewe have
have it it now
now is is not
not the
the same
same in in
many respects
many respects as
as Bodhidharma
Bodhidharma first
first proclaimed
proclaimed it
it about
about
fifteen
fifteen centuries
centuries ago, ago, the
the spirit
spirit itself
itself flows
flows quite unchanged
quite unchanged
in the
in East. And
the Bast. And thisthis is
is eloquently
eloquently embodied
embodied in in the Lan
the Lan-
kavatara-sutra. It
kavatara-sutra. It is
is not,
not, however,
however, necessary
necessary here here forfor usus toto
enter
enter into
into details,
details, for for the
the point
point has been fully
has been fully dwelt
dwelt uponupon
in my
in my recent
recent work,
work, Studies
Studies in in the
the Lankavatara
Lankavatara Sutra. Sutra. Suffice
Suffice
it
it to touch lightly
to touch lightly uponupon the the characteristic features of
characteristic features of the
the
Sutra,
Sutra, which
which constitute
constitute its
its special message
special message as
as distinguished
distinguished
from
from the the other
other sutras
sutras already
already referred
referred to. to.

There
There is is nono doubt
doubt that
that the Lanka is
the Lanka is closely
closely connected
connected
in
in time
time as as well
well as as in
in doctrine
doctrine with with TheThe Awakening
Awakening of of Faith
Faith
in Mahayana generally
the Mahayana
in the generally ascribed
ascribed to to Asvaghosha.
Asvaghosha. While While
he
he may
may not not have been the
have been the author
author of of this
this most
most important
important
treatise
treatise of of Mahayana
Mahayana philosophy,
philosophy, there there was
was surely
surely a a great
great
Buddhist
Buddhist mind, who, inspired
mind, who, inspired by by the
the same
same spirit
spirit which
which
pervades
pervades the Lanka, the
the Lanka, Avatariisaka, the
the Avatarhsaka, Parinirvana, etc.,
the Parinirvii/J'}a, etc.,
poured
poured out out hishis thoughts
thoughts in
in The
The Awakening. Some
Awakening. Some scholars
scholars
contend
contend that that The Awakening is
The Awakenimg is aa Chinese
Chinese work,
work, but but this
this isis

not
not well
well grounded.
grounded.
In
In a a way
way The Awakening is
The Awakening is an
an attempt
attempt to to systematise
systematise
the La.itka, for
the Lanka, for allall the principal teachings
the principal teachings of of the latter are
the latter are
found
found there developed in
there developed in due order. As
due order. As far
far as
as the
the theoretical
theoretical
side
side isis concerned,
concerned, both both teach
teach the the existence
existence of of th
th Garbha
Garbha as as
ultimate reality. While
ultimate reality. While thisthis lies
lies inin ordinary people
ordinary people defiled
defiled
by
by the
the evil
evil passions
passions and and does does notnot shine
shine outout in in j.ts
its native
native
purity,
purity, we cannot cannot deny deny its its existence
existence in in them.
them. When the the
external
external wrappage
wrappage of of impurities
impurities is peeled off
is peeled off wewe all
all become
become
Buddhas
Buddhas and and Tathagatas.
Tathagatas. In In fact,
fact, the
the birth
birth ofof aa Tathagata
Tathagata
is
is nowhere
nowhere else else than
than inin this
this Garbha.
Garbha.
The
The Garbha
Garbha is is from
from thethe psychological
psychological point point of of view
view the the
xl
xl THE LANKAVATARA SUTRA
A layavijfiana, all-conserving
Alayavijiiana, all-conserving mind, mind, in in which
which good good and and badbad
are
are mingled,
mingled, and and thethe work
work of of the
the Yogin,
Yogin, thatthat is, is, one
one whowho
seeks
seeks the
the truth
truth by means of
by means of self-discipline,
self -discipline, is is to
to separate
separate the the
one
one from
from thethe other.
other. Why Why is
is the
the A laya
Alaya found
found contaminated
contaminated
by
by evil
evil thoughts
thoughts and and desires
desires?? What What is is the
the evil
evil?? How does does
it
it come
come out
out in
in this
this world
world ?? How is is the
the truth
truth to to be realised 1?
be realised
These questions
These questions are answered by
are answered by postulating
postulating a a system
system of of
Vijfianas
Vijnanas and and byby the
the doctrine
doctrine of of Discrimination
Discrimination (viJcalpa),(vikaZpa) ,
as
as has
has already
already been expounded above.
been expounded above.
This
This isis the
the point
point where
where the Lanka comes
the Lanka comes in in contact
contact with with
the
the Y ogacara school.
Yogaeara school. The
The Y ogacara is
Yogacara is essentially
essentially psychopsycho-
logical standing
logical standing in in contrast
contrast in in this respect to
this respect to the
the :Th1adhya
Madhya-
maka school which
maka school which is is epistemological.
epistemological. But
But the
the A layavijfiana
Alayavijnana
of
of the
the Y ogacara is
Yogacara is not
not thethe same
same as as that
that of Lanka and
of Lanka and the
the
Awakening
Awakening of Faith. The
of Faith. former conceives
The former conceives the the A laya to
Alaya to bebe
purity
purity itself
itself with
with nothing
nothing defiled
defiled in in itit whereas
whereas the the Lanka
Lanka
and
and the Awakening make
the Awakening make it it the
the cause
cause of of purity
purity and and defile
defile-

ment. Further,
ment. Further, the Yogacara upholds
the Yogaeara upholds the the theory
theory of of Vij
Vij-
fiaptimatra
naptimatra and and notnot that
that of of Cittamatra,
Cittamatra, which which belongs
belongs to to
the
the Lanka, Av at
Lanka, Avatamsaka,amsak a, and
and Awakening
Awakening of of Faith.
Faith. The
The
difference
difference is is this
this : According
According to
: to the
the Vijfiaptimatra,
Vijnaptimatra, the the world
world
is
is nothing
nothing but but ideas,
ideas, there
there are
are no
no realities
realities behind
behind them
them ;
; but
but
the
the Cittamatra
Cittamatra statesstates that
that there
there is is nothing
nothing but but Citta,
Citta, Mind,
Mind,
in the
in the world
world and and thatthat thethe world
world is is the
the objectification
objectifieation of of
Mind. The
Mind. The one one isis pure
pure idealism
idealism and and the the other idealistic
other idealistic
realism.
realism.
To
To realise
realise the
the Cittamatra
Cittamatra is is the
the object
object of of the
the Lanka,
Lainka,
and
and tilis
tais isis done
done when
when Discrimination
Discrimination is discarded, that
is discarded, that is,
is,
when
when aa state state of of non-discrimination
non-discrimination is is attained
attained in in one
one's's
spiritual
spiritual life.
life. Discrimination
Discrimination is
is a
a logical
logical term
term and
and belongs
belongs
to
to the
the intellect.
intellect. Thus
Thus we we seesee that
that the the endend ofof the
the religious
religious
discipline
discipline is is to
to go
go beyond
beyond intellectualism,
intellectualism, for for toto discriminate,
discriminate,
to
to divide,
divide, is is the
the function
function of of the
the intellect.
intellect. Logic
Logic does does not
not
lead
lead oneone toto self-realisation.
self-realisation. Hence
Hence Nagarjuna's
Nagarjuna's hair-split
hair-split-
ting dialectics. His
ting dialectics. His ideaidea isis to prove the
to prove the ineffectiveness
ineffectiveness of of
logic
logic in
in the
the domain
domain of
of our
our spiritual
spiritual life.
life. This
This is
is where
where the
the
Lanka joins
Lanka joins hands
hands with
with thethe Madhyamaka.
Madhyamaka. The The doctrine
doctrine of of the
the
Void
Void isis indeed
indeed thethe foundation
foundation of of Mahayana
Mahayana philosophy.
philosophy. But
But
 INTRODUCTION xli
xli

this
this is is not
not to to be understood in
be understood in thethe manner
manner of of analytical
analytical
reasoning.
reasoning. The
The Larnka
Lanka is
is quite explicit
quite explicit and
and not
not to
to be
be mis
mis-
taken
taken in in this
this respect.
respect.
So
So far,
far, the Lanka may
the Lanka may seem seem to to bebe only
only a a philosophical
philosophical
treatise
treatise with with nothing
nothing religious
religious in in it,
it, but
but the
the fact
fact isis that
that the
the
Sutra
Sutra is is deeply
deeply tingedtinged with with religious
religious sentiments.
sentiments. For For in
in-
stance,
stance, the the Bodhisattva
Bodhisattva would would not not enter
enter into
into Nirvana
Nirvana because
because
of
of his
his vows
vows to to save
save all all sentient
sentient beings,
beings, and and hishis vows
vows are
are not
not
limited
limited in in time
time andand space,
space, and
and for
for this
this reason
reason they
they are
are called
called
" inexhaustible ". Not
"inexhaustible". Not onlyonly areare hishis vows
vows inexhaustible
inexhaustible but but
the
the " skilful means
"skilful means" " hehe uses
uses forfor thethe emancipation
emancipation of of all
all
beings
beings know know no no limits.
limits. He knows
knows how how to to make
make the the best
best use
use
of
of hishis inexhaustible
inexhaustible resourcesresources intellectual
intellectual and and practical
practical for
for
this
this single
single purpose.
purpose. Here Here we we maymay say say that
that thethe Bodhisattva
Bodhisattva
Samantabhadra of
Samantabhadra of the Avatarhsaka or
the Avatamsaka or the
the Ga'Yfif,avyuha
G-andavyuha is is
reflected.
reflected.
In
In the Lanka all
the Lanka all the
the most
most fundamental
fundamental conceptions
conceptions of of
the
the Mahayana
Mahayana are are thrown
thrown in in without
without any any attempt
attempt on on the
the part
part
of
of the
the compiler
compiler or or compilers
compilers to to give
give them
them a a system.
system. This This isis

left
left toto the
the thoughtful
thoughtful reader reader himself
himself who who will
will pick
pick them
them upup
from
from the the medley
medley and and string
string themthem into into a a garland
garland of of pearls
pearls
out
out of of his
his own
own religious
religious efrperience.
experience.
The
The oneone significant
significant Mahayana
Mahayana thought, thought, however,
however, whichwhich
is
is not
not expressly
expressly touched
touched upon
upon in
in the
the Sutra
Sutra is
is that
that of
of Pari
Pari-
l).amana. Pan
namana. '1Jamana means
Parvnamana means to to turn
turn oneone's 's merit
merit over
over toto
somebody else
somebody else so so asas toto expedite
expedite the the latter
latter 's
's attainment
attainment of of
Nirvana.
Nirvana. If If anybody
anybody does does anythi,
anything ng good,
good, itsits merit
merit is is sure
sure
to come
to come backback to to the
the doer
doer himself-this
himself this is is the doctrine of
the doctrine of
Karma
Karma;; but but according
according to the Mahayana
to the Mahayana the the recipient
recipient needneed
not
not always
always be be the
the doer
doer himself,
himself, he he may
may be be anybody,
anybody, he he may
may
be
be thethe whole
whole world
world; ; merit
merit being
being of
of universal
universal character
character can can
be
be transferred
transferred upon upon anything
anything the the doer
doer wishes.
wishes. This This trans
trans-
ferability
ferability is is known as as the
the doctrine
doctrine of of PariI). amana, the
Parinamana, the turn
turn-
ing
ing overover of of one
one's's good
good workwork to to somebody
somebody else. else. This
This idea
idea
comes
comes fromfrom the the philosophical
philosophical teachingteaching of of Interpenetration
Interpenetration as as
upheld
upheld in in the
the Avatarhsaka.
Avatamsaka.
xlii
xlii THE LANKAVATARA SUTRA
LANKAVATAEA SUTEA

IV
The Date
The Date of of the
the Lanka
Lanka,
As
As is the ease with, other Buddhist texts
is the case with other Buddhist texts it it is
is quite
quite
impossible
impossible with
with our
our present lmowledge
present knowledge of
of Indian
Indian history
history to to
decide
decide the the age
age of
of the
the Lanka.
Lanka. The
The one
one thing
thing that
that is
is certain
certain
is
is that
that it was compiled
it was before 443
compiled before A.D. when
443 A.D. when the the first
first Chinese
Chinese
translation
translation is reported to
is reported to have
have been attempted. But
been attempted. But thisthis
does not
does not mean
mean thatthat thethe whole
whole texttext asas wewe have
have it it now
now was was
then already in
then already in existence,
existence, for for wewe know
know that
that the
the later trans
later trans-
lations done
lations done in in 513513 and 700-704 contain
and 700-704 contain the DharaJ;ll and
the Dharani and
the
the Sagathakam
Sagathakam section
section which
which are
are missing
missing in
in the 443 one
the 443 one
((Sung).
Sung ) . Further,
Further, the
the Meat-eating
Meat-eating chapter chapter also
also suffered
suffered
certain modifications, especially
certain modifications, especially in in the 513 (Wei
the 513 (Wei)) one.one.
Even
Even withwith thethe text
text that
that was
was in in existence
existence before
before 443 443 A.D.
A.D.
we
we do do not
not know
know how how it it developed,
developed, for for itit was
was not not surely
surely
written
written from from the beginning as
the beginning as one
one complete
complete piece piece of of work
work
as
as wewe write
write a book in
a book in these
these modern
modern days.days. Some Some partsparts of of it
it

must
must be be older
older than
than others,
others, since
since there
there isis no
no doubt
doubt that that itit

has
has many
many layers
layers of of added
added passages.
passages.
To aa certain
To certain extent,
extent, thethe contents
contents may may give
give a a clue
clue to to the
the
age of
age of the
the text,
text, but
but because
because of of the
the difficulty
difficulty of of separating
separating
one part
one part from
from another
another from from the the point
point of of view
view of of textual
textual
criticism, arguments from
criticism, arguments from the the contents
contents as as to
to the
the date
date are are of
of
very
very doubtful character. As
doubtful character. As long
long asas we
we have
have practically
practically no no
knowledge of
knowledge of historical
historical circumstances
circumstances in in which
which the Buddhist
the Buddhist
texts
texts were
were produced
produced one
one after
after another
another in
in India
India or
or somewhere
somewhere
else,
else, allall the
the statements
statements are are more
more or or less
less ofof the
the character
character of of
an
an ingenious
ingenious surmise.
surmise. All All that
that we we can
can say
say is is this
this that
that thethe
Lanka is
LOJnka not aa discourse
is not discourse directly
directly given
given by by the founder of
the founder of
Buddhism, that
Buddhism, that it it is
is aa later
later composition
composition than than the the Nikayas
Nikayas
or A
or gamas which
Agamas which also also developed
developed some some time
time after
after thethe Buddha,
Buddha,
that
that whenwhen Mahayana
Mahayana thoughtsthoughts began began to to crystallise
crystallise in in the
the
Northern
Northern as as well
well as as in
in the
the Southern
Southern part part of
of India
India probably
probably
about
about the the Christian
Christian era era oror even earlier, the
even earlier, the compiler
compiler or or com
com-
pilers began
pilers began to
to collect
collect passages
passages as
as he
he or
or they
they came
came across
across in
in
their
their study
study of of the
the Mahayana,
Mahayana, which which finally
finally resulted
resulted in in the
the
 INTRODUCTION xliii
xliii

Buddhist text
Buddhist now known
text now under the
known under the title
title of
of Lanklivatlira
Lankavatara-
sutra.
sutra.

Some
Some Remarks
Remarks Concerning the Text
Concerning the Text
Certain
Certain irregularities
irregularities of
of the
the chapter-endings
chapter-endings areare to
to be
be
noticed in
noticed in this
this connection.
connection. Generally
Generally these
these endings
endings show
show
that
that the
the chapters
chapters are
are composite
composite parts
parts of
of a
a sutra
sutra and
and belong
belong
to
to it
it;; but
but in
in the
the case
case of
of the Lanka some
the Lanka some endings
endings are
are quite
quite
of
of an
an independent
independent character,
character, and their relation
and their relation to
to the
the text
text
is
is not
not at
at all
all definite.
definite. For
For instance
instance ::

Chapter 1-"
Chapter Chapter One
I "Chapter One Known
Known as as RavaJ;la-invita
Havana-invita-
tion "
tion"; ;
Chapter II-"
Chapter Here Ends
II "Here Chapter Two
Ends Chapter Two Known as as the
the
Collection
Collection of of All
All the
the Dharmas
Dharmas in in the 36,000 (sloka)
the 36,000 (sloka)
LaJikavatara"
Lankavatara";;
Chapter
Chapter III-"
III "HereHere Ends Chapter Three
Ends Chapter Three on Imperma
on Imperma-
nency
nency in in the
the Lm:i.kavatara,
Lankavatara, a a Mahayana
Mahayana Siitra
Sutra";" ;
Chapter
Chapter IV IV-""Here
Here EndsEnds Chapter
Chapter Four
Four on on Realisa
Bealisa-
tion " ;
tion";
Chapter V-"
Chapter V "HereHere Ends Chapter Five
Ends Chapter Five on
on the
the Perm
Perma-a
mency
mency and and Impermanency
Impermanency of
of the
the Tathagata"
Tathagata"; ;
Chapter VI-"
Chapter VI "HereHere Ends
Ends Chapter
Chapter SixSix on
on Momentari
Momentari-
ness
ness";" ;
Chapter VII
Chapter VII-'"Here
' Here Ends
Ends Chapter
Chapter Seven
Seven onon Egoless
Egoless-
ness
ness";" ;
Chapter
Chapter VIII-"
VIII "Here Here Ends
Ends Chapter
Chapter Eight
Eight onon Meat
Meat-
eating
eating from
from the
the LaIikavatara
Lankavatara which
which is
is the
the Essence
Essence
of
of All
All thethe Buddha-Teachings
Buddha-Teachings" " ;
;

Chapter
Chapter IX-"IX "HereHere EndsEnds Chapter
Chapter NineNine Known as as
DharaJ;J.i
Dharani in in the
the Laitkavatara.
Lankavatara." "
These irregularities, at
These irregularities, at least
least in
in one
one ease,
case, show
show that
that there
there was
was
aa larger
larger La. n ka containing
Lanka 36,000
containing 36,000 slokas1
slokas 1
as
as referred
referred to
to in
in
Fa-tsang
Fa-tsang's 's notices,
notices,22 and
and in another case
in another ease that
that the
the Lanka was
Lanka was
also
also known,
known, or contained, aa chapter
or contained, chapter known
known asas the
the ""Essence
Essence
of
of all
all the
the Buddha-teachings
Buddha-teachings" " which
which is
is indeed
indeed a a sort
sort of
of sub-
sub-

1 Suggested by Hokei Idzumi.

1
Suggested by Mr Hokei Idzumi.
2 See my
See my Studies
Studies in
in the
the Lankavatara Sutra, p.
Lankavatara Sutra, 42.
p. 42.
xliv
xliv THE LANKAVATARA SUTRA
SUTRA
title
title given
given to
to the
the four-volume
four-volume Chinese Lanka by
Chinese Lanka GUJ;labhadra
by Gunabhadra
((Sung),
Sung ) , 443
443 A.D.
A.D.
The
The Gatha
Gatha section
section called , Sagathakam ' , presents
called '"Sagathakam" presents
peculiar
peculiar difficulties.
difficulties. As
As the
the earliest
earliest Chinese
Chinese translation
translation by
by
Gill} abhadra does
Gunabhadra does not
not contain
contain it,
it, it
it is
is highly
highly probable that
probable that it
it

was
was not
not then included in
then included in the Lanka text.
the Lanka text. But
But the
the fact
fact that
that
both
both the Wei version
the Wei version and
and the
the Sanskrit
Sanskrit edition
edition contain
contain not
not
only
only the verses properly
the verses properly belonging
belonging to
to the
the Sagathakam
Sagathakam but
but
those!
those 1 already
already appearing
appearing in the prose
in the prose section,
section, hints
hints at
at the
the
existence
existence of
of a
a larger
larger or
or more
more complete
complete text
text of
of the Lanka in
the Lanka in
which
which all
all these
these Sagathakam
Sagathakam verses
verses were
were incorporated
incorporated in
in the
the
prose section,
prose section, which, therefore, must
which, therefore, must have been naturally
have been naturally
much
much fuller
fuller than
than the existing Lanka-perhaps
the existing something like
Lanka perhaps something like
the
the one
one containing
containing 3 6,000 slokas.
36,000 slokas. There are
There are many verses in
many verses in
the
the Sagathakam which are
Sagathakam which too obscure
are too obscure to
to be
be intelligently
intelligently
interpreted
interpreted without their corresponding
without their prose passages.
corresponding prose The
passages. The
verses are
verses generally meant
are generally for memorising
meant for memorising the
the principal
principal
doctrines,
doctrines, and
and they
they give sometimes no
give sometimes no sense
sense when
when they
they are
are
separately considered,
separately considered, for
for some
some watch-words
watch-words only
only are
are rhyth
rhyth-
mically
mically arranged
arranged to
to facilitate
facilitate the
the memory.
memory.
In the
In the Sanskrit
Sanskrit text,
text, the
the Sagathakam
Sagathakam begins
begins with
with this
this
stanza
stanza : :

"Listen
"Listen to
to the wonderful Mahayana
the wonderful doctrine,
Mahayana doctrine,
Declared in
Declared in this
this LaDkavatara
Lankavatara Sutra,
Sutra,
Composed in
Composed in verse-gems,
verse-gems,
And
And destroying
destroying a a net
net of
of the
the philosophical
philosophical views."
views."

This
This may
may be
be understood
understood to
to mean
mean that
that this
this section
section is
is that
that
part
part of
of the
the Lanka
Lanka which
which is
is made
made up
up with
with the verses, that
the verses, that
is to
is say, the
to say, the verses taken from
verses taken from the
the entire
entire text
text of
of the
the Lanka.
Lanka.
The
The term sagathakam also
term sagathakam also suggests
suggests this,
this, for
for it
it means
means the
the
, ' one
one with
with verses.
verses. "
But
But in
in this
this case
case the
the following
following questions
' ' ' '
questions
may
may bebe asked
asked::
If
If there
there were
were a larger Lanka
a larger Lankii containing
containing all
all these verses
these verses
in
in the
the Sagathakam
Sagathakam in
in the
the body
body of
of the
the text,
text, or
or if
if there
there were
were
a L(})nka with
a Lanka with the
the verses
verses alone and as
alone and as a
a separete
separete text
text which
which
was later
was later on
on put together
put together with
with the
the present one
present one,, are
are all
all these
these
verses
verses as
as a
a whole
whole to
to be regarded as
be regarded as belonging
belonging to
to the
the same
same
3 These are
are systematically
systematically excluded
excluded in
in the
the T'ang.
3
These T'ang.
 INTRODUCTION
INTEODUCTION xlv
xlv

period
period ?? If so, what
If so, what caused
caused the the disappearance
disappearance of of the
the prose
prose
passages
passages which
which accompanied
accompanied the the verses
verses now now retained
retained in in the
the
Sagathakam
Sagathakam only? only Is
Is there
there no
no possibility
possibility of
of some
some of
of the
the
verses
verses added
added later
later to
to the
the te xt independently
text independently
? There
There is
is some
some
evidence
evidence of of such
such additions
additions as as we
we can
can see,see, for
for instance,
instance, in in the
the
conception
conception of of the
the Sambhogak
Sambhogakaya aya (verse
(verse 384)384) and and of of the
the
ninth
ninth Vijiiana
Vijnana (verse(verse 1313),) , which
which are are surely
surely of of later
later develop
develop-
ment.
ment. The The solution
solution of of these
these andand somesome other
other possible
possible ques ques-
tions
tions isis to
to be
be left
left to
to some
some future
future time time when
when all all the
the circum
circum-
stances
stances leading
leading to to the
the production
production of of thethe Buddhist
Buddhist sutras sutras
Mahayana
Mahayana and
and Hinayana
Hinayana in
in various
various districts
districts of
of India
India are
are
ascertained.
ascertained.
The
The bestbest way
way of reading the
of reading Lamka, as
the Lanka, as I I said
said in in mymy
Studies, 11 as the
Studies, is is to
to cut
cut the
the whole
whole texttext into
into as as many
many pieces
pieces as the
sense
sense allows
allows andand to regard each
to regard each piece
piece as as completely
completely express
express-
ing
ing one
one chief
chief thought
thought in in the
the philosophy
philosophy of of Mahayana
Mahayana Bud Bud-
dhism.
dhism. In In some
some cases
cases thethe pieces
pieces so so severed
severed may may seemseem to to
conflict
conflict with
with one
one another.
another. In In such eases aa higher
such cases principle
higher principle
will
will bebe found
found somewhere
somewhere else else that
that unifies
unifies the the twotwo contra
contra-
dictory
dictory notions
notions harmoniously.
harmoniously. For
For after
after all
all there
there is
is but
but
one
one highest
highest truth
truth in in the Lanka, of
the Lanika, of which
which all all others
others are are soso
many
many aspects
aspects viewed
viewed at at various
various angles
angles of of thought.
thought.
II thought
thought I I would
would treattreat thethe Sagathakam
Sagathakam in in a a similar
similar
manner,
manner, by by dividing
dividing thethe whole
whole portion
portion into into soso many
many groupsgroups
of verses, each
of verses, each of of which
which is is presumably
presumably concerned
concerned with
with one
one
theme. But
theme. But thethe verses
verses being
being too
too concise
concise and
and often
often merely
merely
mllemonic,
mnemonic, one one finds
finds it too risky
it too risky to to cut
cut them
them up up into groups
into groups
and
and toto take
take the latter as
the latter as containing
containing so so many
many definite
definite sets sets
of
of thoughts,
thoughts. As As we notice in
we notice in the cases of
the cases of repetition
repetition occur- occur
ring
ring soso frequently
frequently in in the
the Sagathakam
Sagathakam the verses are
the verses are notnot
solidly transferred from
solidly transferred from the text, that
the text, that is,is, they
they areare not
not always
always
found
found in in the
the Sagathakam
Sagathakam in in the
the same
same orderorder as as they
they are are in
in
the
the text
text proper,
proper, nor
nor are
are they complete,
they complete. Sometimes
Sometimes one
one
single
single verse
verse is is taken
taken outout of of the
the group
group where where it it belongs
belongs in in
the
the main
main text
text and inserted in
and inserted in an unexpected connection.
an unexpected connection. In In
1 This
This cutting
cutting isis indicated
indicated in
in the
the following
following translation
translation by
by the
the
Roman
Roman fi gures running
figures running consecutively
consecutively through
through the
the entire
entire text except the
text except the
Raval},a,
Eavana, the
the Dha such divi
. and
l'am,
Dharani, and the Meat-eating chapter,
the Meat-eating chapter, where
where no
no such divi-
ding
ding is necessa.
is ry.
necessary.
xlvi
xlvi THE LANKAVATARA SUTRA
these
these circumstances
circumstances I I thought
thought it it wise
wise to to leave
leave the
the Sagathakam
Sagathakam
as
as it
it stands
stands and
and not
not toto arrange
arrange the verses into
the verses groups until
into groups until
we
we know
know more
more exactly
exactly about
about thethe historical
historical evolution
evolution of of this
this
portion of
portion of the
the Lanka.
Lanka.
In
In fact,
fact, the
the Sagathakam
Sagathakam is is a a curious
curious mixture
mixture wherewhere
subjects
subjects not
not at
at all
all referred
referred to
to in
in the
the prose
prose section
section are
are in
in
juxtaposition
juxtaposition with
with those
those that
that have
have to
to my
my view
view no
no proper
proper
bearing
bearing in in the Lanka. Such
the Lanka. Such subjects
subjects are are those
those historical
historical
narratives
narratives concerning
concerning Vyasa,
Vyasa, Katyayana,
Katyayana, Nagahvaya,
Nagahvaya, etc., etc.,
and
and those
those relating
relating to to the
the monastery
monastery life. life. And then
then there
there
are
are some
some passages
passages in the Sagathakam
in the Sagathakam which which maymay bebe regarded
regarded
as
as later
later additions.
additions. For For instance,
instance, when
when it
it refers
refers to
to eight
eight oror
nine
nine several
several Vijiianas (verse
Vijnanas (verse 13), 13 ) , two
two forms
forms of
of Alaya (v. 59),,
M aya ( v. 59)
the
the triple body (v. 434) , thirty-six
triple body (v. 434), thirty-six Buddhas
Buddhas (v.
(v. 380)
380),, etc.,
etc.,
they
they areare evidently
evidently later
later incorporations.
incorporations. The The Sagathakam
Sagathakam
requires
requires more
more study from the
study from point of
the point of text criticism, and
text criticism, and
also
also from
from the point of
the point of doetrinal,
doctrinal, literary,
literary, and
and monachical
monachical
history.
history.

The
The Transmission
Transmission History
History of of the L(J;nka
the Lanka
In
In the
the book called 1huftiPiftie,
book called ^HflJ&WfE, " Record
"Record of
of Master
Master and and
Disciple
Disciple in
in [the
[the Transmission
Transmission of]
of] the
the Lanka,
Lanka," " which
which is
is one
one
of
of the
the Tung-huang
Tung-huang findings,findings, the
the transmission
transmission line line ofof the
the
LaJ'nka is
Lanka recorded. The
is recorded. author tJ:,
The author ^J1, Ching-chueh,
Ching-ehueh, living living
probably
probably earlyearly in in the
the eighth century apparently
eighth century apparently identified
identified
Zen
Zen Buddhism
Buddhism with with the
the teaching
teaching of of the Lanka, for
the La.nka, for hishis
Fathers
Fathers of of the Lanka transmission
the Lanka transmission are are also
also those
those of of Zen
Zen
Buddhism. He considers
Buddhism. considers GUJ;l.abhadra,
Gunabhadra, the the translator
translator of of the
the
Sung
Sung or
or four
four volume
volume Lanka,
Lanka, the
the first
first Father
Father of
of Zen
Zen in
in China,
China,
and
and not Bodhidharma as
not Bodhidharma as is
is generally
generally donedone by by Zen historians.
Zen historians.
In
In this the author
this the author may may bebe inin the
the right,
right, forfor in in his
his day
day there
there
was
was yet
yet nono independent
independent school school which
which later
later came
came to to be
be known
known
as
as " Zen ", and
"Zen", whatever represented
and whatever represented this movement at
this movement the
at the
time was no
time was more than
no more than the
the study
study ofof the Lamka. Moreover,
the Lamka. Moreover,
Ching-chueh belonged to
Ching-chueh belonged to the
the school
school ofof Hsuan-tse
Hsiian-tse (CSHt) ) andand
Shen-hsiu
Shen-hsiu (jji !ft
(Jjif^fP)) who upheld
upheld the
the Lanka
Lanka in
in opposition to
opposition to
their
their rival
rival Hui-neng 's 1m Vajracchedii
Hui-neng'sJSfg Vajracched/ika. k a. This
This book
book is
is one
one ,
of
of the
the most
most valuable
valuable documents
documents for the historical
for the historical students
students
 INTRODUCTION xlvii
xlvii

of
of early
early ZenZen Buddhism
Buddhism in China. 1 It
in China.1 It contains
contains so so much
much
information of definite character
information of definite character concerning concerning its its Fathers
Fathers
whose
whose sayings
sayings and and teachings have ssoo far
teachings have far been
been shrouded
shrouded in in
obscurity.
obscurity.
There is
There is another
another equally
equally valuable
valuable history
history of of Zen
Zen Bud-Bud
dhism
dhism which
which was was also
also discovered
discovered in in the
the Tung-huang
Tung-huang cave. cave.
It is entitled
It is ttJlc
entitled JHf^feilf
" Record of
f& " Record of the Succession of
the Succession of the
the
Dharma-treasure.
Dharma-treasure." " This
This waswas evidently
evidently written
written to to contend
contend
the
the position
position of the 1buaiPitc,
of the ^KHJ^iji^fB, for for itit insists
insists that
that the the first
I
first

Father
Father of of the Lanka as
the Lalnkii as representing
representing the the Dharma-treasure
Dharma-treasure
was Bodhidharma and
was Bodhidharma and not
not Gill;l abhadra who
Gunabhadra who waswas mere
mere trans
trans-
lator
lator and
and Dot
not the
the revealer
revealer of of the
the inner
inner meaning
meaning of
of the
the Sutra.
Sutra.
Therefore,
Therefore, the the history
history of
of Zen
Zen Buddhism
Buddhism in in China,
China, which
which is is
the
the " Dharma-treasure ", should
"Dharma-treasure", should properly
properly beginbegin with
with Bodhi
Bodhi-
dharma.
dharma. The The author
author evidently
evidently belongs
belongs to to the
the school
school of of Hui
Hui-
neng.
neng.
The
The discovery
discovery of of these
these two
two important
important historical
historical worksworks
on
on Zen, together
Zen, together with
with the
the Sayings
Sayings of of Shen.hui,
8hen-hui f JiI$1tmt
TJ^OfWuik) ,
which
which was was edited
edited b byy M , Professor
f^jH, Professor Hu Rsi Hsi ooff Peking
Peking
University, 1930,
University, 1930, with
with hishis able
able critical notes, sheds
critical notes, sheds an an
abundance
abundance of of light
light onon the
the early
early pages
pages of of Zen history in
Zen history in
China.
China. As a detailed discussion
a detailed discussion of the subject
of the subject does does not
not
belong
belong here,
here, I I reserve
reserve itit for
for my
my Essays
Essays in in Zen
Zen Buddhism,
Buddhism,
Series
Series II.
II.

The
The Present
Present English
English Translation
Translation
As
As regards
regards the
the English
English translation
translation ofof the
the Sutra,
Sutra, I I have
have
decided
decided after
after much hesitation
hesitation to
to send
send itit out
out to
to the
the public
public
with
with all
all its
its many imperfections. It
many imperfections. is aa bold
It is bold attempt
attempt onon the
the
part
part of
of the
the translator
translator to
to try
try to
to render
render some
some ofof the
the deepest
deepest
thoughts
thoughts that
that have
have been
been nourished
nourished in
in the
the East
East into
into aa language
language
to
to which
which he he was
was not born. But
not born. But his idea is
his idea is that
that if
if somebody
somebody
did
did not
not make a a first
first attempt,
attempt, however
however poor
poor and
and defective,
defective, the
the
precious
precious stones
stones may
may remain buried unknown
remain buried unknown except
except to
to a
a few
few
scholars,
scholars, and
and this
this perhaps longer than
perhaps longer necessary. And then
than necessary. then

1 The book has

The "book been quite
has been quite recently
recently edited
edited by
by Kin Kyukei, a
Kin Kyiiliei, a
librar ian attached
attached to
to Peking
librarian
Peking University
University and published in
and published Peking. He
in Peking. He

was
was able
able to
to do
do this
this helped
helped by Professor Hn
by Professor Hu Hai,
Hsi, who is the
who is the owner
owner of
of

,
n
;
[
xlviii
xlviii THE
THE LANKAVATARA SUTRA
LANKAVATARA SUTRA
things
things develop.
develop. As As itit is
is illustrated
illustrated in in the
the long
long history
history of of
the Chinese translations
the Chinese translations of of the
the Buddhist
Buddhist texts,texts, there
there must must be be
several
several attemptsattempts beforebefore the the work assumes something
work assumes something of of
finality.
finality. There
There are are atat present
present threethree Chinese
Chinese translations
translations
and
and one one Tibetan
Tibetan of of the Lamka, and
the Lamka, and thethe first
first shows
shows many many
traces
traces of of immaturity
immaturity when when compared
compared with with thethe third.
third. We
We
can
can easily
easily understand
understand the
the difficulties
difficulties Chinese
Chinese scholars
scholars en
en-
countered
countered in in trying
trying to
to master
master the
the translations.
translations. The
The T' ang
T'ang
version
version could could notnot perhaps
perhaps be be so so perfect
perfect as as it
it is
is unless
unless it it had
had
two
two or or three
three predecessors.
predecessors. .
II have
have done done all all I I could
could to to make
make my my translation
translation as as
intelligible
intelligible as as possible
possible to to my readers. If
my readers. If II tried
tried to to be too
be too
literal,
literal, it it would
would be be quite
quite unintelligible.
unintelligible. The
The modes
modes of of ex
ex-
pression
pression are
are so
so different
different in
in the
the Sanskrit.
Sanskrit. There
There are
are still
still

many
many obscureobscure passages
passages which which I- failed to
I- failed interpret satis
to interpret satis-
factorily
factorily to to myself.
myself. These These obscurities
obscurities are are found
found more more in in
the Sagathakam,
the Sagathakam, because because the the verses
verses presuppose
presuppose much much know know-
ledge of
ledge of the matter treated
the matter treated therein,
therein, and and this
this knowledge
knowledge
involves
involves at at present
present much much more more scholarship
scholarship and and intellectual
intellectual
perspicuity
perspicuity than than the the present
present translator
translator can can command.
command. The The
Sagathakam
Sagathakam has
has never
never had
had any
any Chinese
Chinese commentaries,
commentaries, and and
this
this fact
fact addsadds more
more to to the
the difficulties
difficulties already
already in in existence.
existence.
Chinese
Chinese and and Japanese
Japanese scholars
scholars have have chosen,
chosen, probably
probably for for
brevity
brevity's 's sake,
sake, the
the four-volume
four-volume text text byby GUJ;labhadra
Gunabhadra for their
for their
study, and
study, and thethe Sagathakam
Sagathakam has has thus
thus inevitably
inevitably been been left out.
left out.
The
The Sanskrit
Sanskrit text text itself
itself as as we
we have
have it it is
is still
still far from
far from
being
being perfect,
perfect, and and there
there is is no
no doubt
doubt thatthat N Nananjo
jo's's edition
edition
requires
requires many many corrections
corrections in
in order
order to
to yeld
yield a
a more
more intelligible
intelligible
reading.
reading. Even Even with with it,it, however,
however, whatever
whatever shortcomings
shortcomings it it

may
may have,have, we we are
are toto be
be grateful
grateful to to the
the editor
editor whowho mademade the the
text
text more
more accessible
accessible to to the
the public
public than
than ever before.
ever before.
II have
have not not always
always followed
followed NanjoNanjo in in the
the reading
reading of of the
the
text.
text. II have
have usedused my my ownown judgment
judgment in in several
several cases
cases whenwhen
the photographic copies
the photographic copies ofof the
the original
original Manuscripts
Manuscripts of of m-roni1iIi
^flB&PKiS:1tWB
preserved in
preserved in the
the British Museum and
British Museum and in the Bibliotheque
in the Bibliotheque Nationale.
Nationale. A
collotype impression of
collotype impression of the
the London
London MS which
-which is
is not
not so
so complete
complete as
as thethe
Paris
Paris MS,
MS, though
though it
it is
is very
very much
much more
more legible
legible than
than the latter,
the latter, as pub-
was pub
lished
lished by
by Professor
Professor Keiki
Keiki Yabuki
Yabuki of
of Japan,
Japan, inin his
his collection
collection of
of the
the Tun
Tun-
huang
huang MSS,
MSS, entitled
entitled i1-
m\, "Echoes
R|$&f|, "Echoes ofof the Desert", 1930.
the Desert", 1930.
 INTRODUCTION
INTRODUCTION xlix
xlix

I thought
I thought the
the sense
sense became
became thereby
thereby clearer.
clearer. In
In paragraph
paragraph-
ing too I
ing too I have
have often disregarded Nanjo.
often disregarded Nanjo. AsAs II said
said in
in my
my
Studies,
Studies, the
the Lanka.
Lamka is
is a
a highly
highly chaotic
chaotic text, and
text, and there
there are
are
also
also some
some pages
passages which have forced
which have forced their
their way
way in wrong
in wrong
places
places where
where they
they do
do not
not belong.
belong.
The T'
The T* ang version in
ang version in this
this respect
respect gives
gives on
on the
the whole
whole the
the
best
best rendering
rendering of the Lanka.
of the Lanka. While
"While aa first
first draft
draft of
of the
the
translatjon
translation was
was prepared by S
prepared by ikshananda, the
Sikshananda, the finishing
finishing touch
touch
was
was given
given by
by Fa-tsang,
Fa-tsang, the
the great
great teacher
teacher of
of philosophy
philosophy ofof the
the
Avatamsaka,
Avatctmsaka, with
with which
which the
the Lanka
Lanka is
is in
in the
the closest
closest relation
relation-
ship.
ship. When
When difficulties
difficulties were
were encountered
encountered in
in the
the course
course or
of
my English
my English translation
translation of
of the
the Sanskrit
Sanskrit text,
text, I
I have
have quite
quite
frequently followed the
frequently followed the T' ang reading,
T'ang reading, though
though the
the fact
fact has
has
not
not regularly
regularly been
been noted.
noted.
A special
special index
index to
to the
the Sutra
Sutra is
is being prepared and
being prepared and will
will
be issued before
be issued before long
long as
as a separate volume.
a separate volume.
THE
THE LANKAVATARA SUTRA
LANKAVATARA SUTRA
 [CHAPTER
[CHAPTER ONE]
ONE]
((I)
1 ) 11 Om
Om!! Salutation
Salutation to
to the Triple Treasure
the Triple Treasure!! Saluta
Saluta-
tion to all
tion to all the
the Buddhas
Buddhas and
and Bodhisattvas
Bodhisattvas ! !

Here
Here is is carefully
carefully written
written down
down the Lankavatara Sutra
the Lankavatara Sutra
in
in which
which the the Lord
Lord of
of the
the Dharma discourses on
Dharma discourses on the egoless
the egoless-
ness
ness of
of all
all things.
things.

Thus have I
Thus have heard. The
I heard. The Blessed
Blessed One
One onceonce stayed
stayed inin the
the
Castle
Castle of of Lanka
Lanka whichwhich isis situated
situated onon thethe peak
peak of of Mount
Mount
Malaya on
Malaya on the
the great
great ocean,
ocean, and
and which
which isis adorned
adorned withwith flowers
flowers
made
made of jewels of
of jewels of various
various kinds.2
kinds. 2 He was was with
with a a large
large
assembly
assembly of of Bhikshus
Bhikshus and and with
with aa great
great multitude
multitude of of Bodhi
Bodhi-
sattvas,
sattvas, who
who had
had come
come together
together from
from various
various Buddha-lands.
Buddha-lands.
The
The Bodhisattva-Mahasattvas,
Bodhisattva-Mahasattvas, headed
headed by
by the
the Bodhisattva
Bodhisattva
Mahamati,
Mahamati, were were all perfect masters3
all perfect masters 3 of
of the
the various Samadhis,
various Samadhis,
the [tenfold] self-mastery,
the [tenfold] self-mastery, the [ten] powers,
the [ten] powers, and and the
the [six]
[six]
psychic
psychic faculties
faculties ; they
; they were
were anointed
anointed byby thethe hands
hands of of all
all the
the
Buddhas
Buddhas;; they they all
all well
well understood
understood the the significance
significance of of the
the
objective
objective world
world as as the manifestation of
the manifestation of their
their own Mind;; (2)
own Mind (2)
they
they knew
knew howhow to to maintain
maintain [various]
[various] forms,
forms, teachings,
teachings, and and
disciplinary measures,
disciplinary measures, accordingaccording to
to the
the various
various mentalities
mentalities
and
and behaviours
behaviours of of beings
beings;; they
they were
were thoroughly
thoroughly versedversed in in
the
the five
five Dharmas,
Dharmas, the the [three]
[three] Svabhavas,
Svabhavas, the the [eight]
[eight]
Vijfianas,
Vijnanas, andand the
the twofold
twofold Non-atman.
Non-atman.
At
At that
that time,
time, the
the Blessed
Blessed One
One who
who had had been
been preaching
preaching
in
in the
the palace
palace of of the
the King
King ofof Sea-serpents
Sea-serpents came came outout atat thethe
expiration
expiration of of seven
seven days
days and
and was
was greeted
greeted by by an
an innumerable
innumerable
host
host ofof Nagakanyas
Nagakanyas including S akra and
including Sakra Brahma, and
and Brahma, and
looking
looking at at Lanka
Lanka on on Mount Malaya smiled
Mount Malaya smiled andand said, "
said, "By By
the Tathagatas of
the Tathagatas of the
the past,
past, who
who were
were Arhats
Arhats andand Fully-
Fully-
1 Th ese Gothic
These numerals in
Gothic numerals parentheses refer
in parentheses refer to of the
pages of
to pages the
Sansk rit editio
Sanskrit n.
edition.
:I Much
Much more
more fully described in
*
fully described in Bodhiruci
Bodhiruci (Wei
(Wei).).
3 Li terally, "sporting"
3
Literally, "sporting" (vik;riq,ita)
(wfcndita)..
4
4 LANKAVATARA
LANKAVATAEA SUTRA
Enlightened
Enlightened Ones, Ones, this
this Truth
Truth waswas made
made the the subject
subject of of their
their
discourse,
..discourse, at
at that
that castle
castle of
of Lanka
Lanka on
on the
the mountain-peak
mountain-peak of of
Malaya,-the
Malaya, the Truth
Truth realisable
realisable by
by noble
noble wisdom
wisdom in
in one
one's 's
inmost
inmost self,
self, which
which is
is beyond
beyond the
the reasoning knowledge
reasoning knowledge of
of the
the
philosophers
philosophers as as well
well as as the
the state
state of of consciousness
consciousness of of thethe
S ravakas and
Sravakas and Pratyekabuddhas.1
Pratyekabuddhas.
1
I,
I, too,
too, would
would now now for
for thethe
sake
sake ofof RavaI)
Eavana, a, Overlord
Overlord of of the
the Yakshas,
Yakshas, discourse
discourse on on this
this
Truth.
Truth." "
[Inspired]
[Inspired] by by thethe spiritual
spiritual power
power of of thethe Tathagata,
Tathagata,
RavaJ;la,
Eavana, Lord
Lord of
of the
the Rakshasas,
Eakshasas, heard
heard [his
[his voice].. Indeed,
voice] Indeed,
the
the Blessed
Blessed One, One, surrounded
surrounded and and accompanied
accompanied by by anan inin-
numerable
numerable host host ofof Nagakanyas
Nagakanyas including
including
S akra
Sakra and
and Brahma,
Brahma,
came
came outout of of the
the palace
palace of of the
the King
King of of Sea-serpents
Sea-serpents;; and and
looking
looking at at the
the waves
waves of of the ocean and
the ocean and also
also at at the
the mental
mental
agitations
agitations goinggoing on on inin those assembled, [he
those assembled, [he thought
thought of] of] thethe
ocean of
ocean the A
of the layavijiiana where
Alayavijnana where thethe evolving
evolving Vijiianas
Vijnanas [like[like
the
the waves]
waves] are are stirred
stirred by by the
the wind
wind of of obj ectivity. While
objectivity. While
he
he was
was standing
standing there
there [thus
[thus absorbed
absorbed in
in contemplation,
contemplation,
Rava:t;la
Eavana saw saw himhim and]
and] uttered
uttered a a joyous
joyous cry,cry, saying
saying:: " "II will
will
go
go and
and request
request of
of the
the Blessed
Blessed One
One to
to enter
enter into
into Lanka ;
Lanka; for for
this
this long
long night
night he he would probably profit,
would probably profit, do do good,
good, and and
gladden
gladden (3) (3) the
the gods
gods as as well
well asas human
human beingsbeings " "
Thereupon, RavaI)a,
Thereupon, Eavana, Lord Lord of of the Rakshasas, with
the Eakshasas, with his his
attendants,
attendants, riding riding in in his
his floral
floral celestial chariot, came
celestial chariot, came up up
where
where the
the Blessed
Blessed One One was,
was, and
and having arrived there
having arrived there he
he andand
his
his attendants
attendants came came outout of
of the chariot. Walking
the chariot. Walking aroundaround the the
Blessed
Blessed One One three
three times
times from
from left
left to
to right, they
right, they played played on
on a
a
musical instrument,
musical instrument, beatingbeating it
it with
with a
a stick
stick of
of blue
blue Indra
Indra
(saphire ) , and
(saphire), and hanging
hanging the the lute
lute atat one side, which
one side, which was was inlaid
inlaid
with the choicest
with the lapis lazuli
choicest lapis lazuli and
and supported
supported by by [a[a ribbon
ribbon of] of]
priceless cloth,
priceless yellowish-white
cloth, yellowish- like Priyangu,
white like Priyangu, they sang with
they sang with
various notes
various notes suchsuch as as Saharshya,
Saharshya, Eishabha,
Rishabha, Gandhara,
Gandhara,
Dhaivata, Nishada,
Dhaivata, Nishada, Madyama,
Madyama, and and Kaisika,
Kaisika,22 which which werewere

1 The Sanskrit
Sanskrit text is here certainly at
at fault;
fault ; there
there ought to be
be
1
The text is here certainly ought to
a negative
a negative particle
particle somewhere
somewhere in in this
this passage, which is
passage, which is the in
case in
the case
the Chinese
the Chinese translations.
translations.
2 Neither Bodhiruci
Bodhiruci nor
nOl' Sikshananda
Bikshananda refers
refers so
so specifically
specifically to
to these
these
2
Neither
various notes.
various notes.
 CHAPTER
CHAPTER ONE 55

melodiously modulated in
melodiously modulated Murchana, etc.
Grama, Miirchana,
in Grama, ;
the voice
etc. ; the voice
in accompaniment
in accompaniment with
with the
the flute
flute beautifully
beautifully blended
blended with
with the
the
measure of
measure the Gatha.
of the Gatha.
1.
1. ""The truth-treasure whose
The truth-treasure principle is
whose principle the sel
is the self-

nature of
nature Mind, has
of Mind, has nono selfhood (nairatmyam)) , stands
selfhood (nairatmyam ,
stands above
above
all reasoning,
all reasoning, and and is is free impurities;; it
from impurities
free from points to
it points to the
the
lmowledge
knowledge attained
attained in
in one
one 's
's inmost
inmost self
self
;
; Lord,
Lord, show
show me
me here
here
the way
the leading to
way leading Truth..
the Truth
to the
2.
2. ""The Sugata is
The Sugata body in
the body
is the whom are
in whom stored im
are stored im-
maculate virtues
maculate virtues;; in in himhim are manifested [bodies]
are manifested [bodies] trans
trans-
forming and
forming transformed;; he
and transformed enjoys the
he enjoys the Truth realised in
Truth realised in
his inmost self
his inmost ; may he
self ; may Lanka. Now
visit Larilra.
he visit Now is is the Muni !
time, Muni
the time, !

3.
3. 4) ""This
((4) Lanka was
This Lanka inhabited by
was inhabited by the Buddhas of
the Buddhas of
the past, and
the past, and [they accompanied by
were]] accompanied
[they were by their sons who
their sons who
were owners of
were owners forms. Lord,
many forms.
of many show me
Lord, show now the
me now the highest
highest
Truth,
Truth, and
and the
the Y akshas
Yakshas who
who are
are endowed
endowed with
with many forms
many forms
listen. "
will listen.
will ' '

Thereupon, Ravana, the

Thereupon, RavaI).a, Lord of
the Lord of L anka, further
Lanka, further adapt
adapt-
ing the
ing Totaka rhythm
the Totaka rhythm sang sang this this inin the measure of
the measure of the
the
Gatha.
Gatha.
4.
4. After
After seven nights, the
seven nights, the Blessed
Blessed One leaving the
One leaving the
ocean which is
ocean which is the abode of
the abode of the Makara,
the Makara, the
the palace of
palace of the the
sea-king,
sea-king, now
now stands
stands on
on the
the shore.
shore.
Just as
5. Just
5. the Buddha
as the Buddha rises, rises, RavaI).a, accompanied by
Ravana, accompanied by
the Apsaras and
the Apsaras and Yakshas numerous, by
Yakshas numerous, Suka, Sarana,
by Suka, Sarana, and and
lear ned men,
learned men,
6. Miraculously
6. Miraculously goes over to
goes over to the place where
the place where the Lord
the Lord
is standing.
is Alighting from
standing. Alighting from the the floral vehicle, he
floral vehicle, he greets
greets thethe
Tathagata reverentially, makes
Tathagata reverentially, mkes him him offerings, tells him
offerings, tells who
him who
he is, and
he is, stands by
and stands by the Lord.
the Lord.
7. "I
7. "I who have come
who have here, am
come here, am called RavaI).a, the
called Ravana, ten
the ten-
he aded king
headed king of of the Rakshasas, mayest
the Rakshasas, mayest thouthou graciously receive
graciously receive
me with
me Lanka and
with Lanka and allall its residents.
its residents.
" In this
8. "In
8. city, the
this city, inmost state
the inmost state of consciousness
of consciousness
realised, indeed, by
realised, indeed, by thethe Enlightened
Enlightened Ones Ones of of the past (5)
the past (5)
was disclosed on
was disclosed this peak
on this studded with
peak studded with precious stones.
precious stones.
9. "Let
9. " Let the Blessed One,
the Blessed One, too, surrounded by
too, surrounded sons of
by sons of
the Victorious One,
the Victorious One, now disclose the
now disclose immaculate on
Truth immaculate
the Truth on
6
6 LANKAVATARA SUTRA
LANKAVATAEA SUTEA
this
this peak
peak embellished
embellished with with precious
precious stones
stones ; we,
; we, together
together withwith
the residents of
the residents of Lanka, desire to
Lanka, desire listen.
to listen.
10. ""The
10. The Lankavatara
Lankavatara Sutra Sutra which which is praised by
is praised by the
the
Buddhas of
Buddhas of thethe past
past [discloses]
[discloses] the the inmost
inmost state
state of of con
con-
sciousiness
seiousiness realisedrealised by by them,
them, which
which is is not
not founded
founded on on any
any
system of doctrine.
system of doctrine.
11.
11. '"I' I recollect
recollect thethe Buddhas
Buddhas of of the
the past
past surrounded
surrounded
by
by sons
sons of
of the
the Victorious
Victorious One
One recite
recite this
this Sutra
Sutra;
; the Blessed
the Blessed
One, too,
One, too, will
will speak.
speak.
12.
12. ""InIn the
the time
time to to come,
come, there
there willwill be
be Buddhas
Buddhas and and
Buddha-Sons pitying
Buddha-Sons pitying the the Y akshas ; the
Yakshas; Leaders will
the Leaders will dis
dis-
course
course on on this
this magnificent
magnificent doctrine
doctrine on on the
the peak
peak adorned
adorned withwith
precious
precious stones.
stones.
13.
13. ""This
This magnificent
magnificent city city of of Lanka
Lanka is is adorned
adorned with with
varieties
varieties of of precious stones, [surrounded]
precious stones, [surrounded] by peaks, by peaks, refresh
refresh-
ing
ing and
and beautiful
beautiful and and canopied
canopied by by aa net
net ofof jewels.
jewels.
14.
14. " Blessed One,
"Blessed One, here
here are
are the
the Yakshas
Yakshas who
who areare free
free
from
from faults
faults of of greed,
greed, reflecting
reflecting on on [the
[the Truth]
Truth] realised
realised in in
one
one 's
's inmost
inmost self self and
and making
making offerings
offerings to to the
the Buddhas
Buddhas of of the
the
past
past;; they
they are are believers
believers in in the
the teaching
teaching of of the
the Mahayana
Mahayana
and
and intent
intent on on disciplining
disciplining one one another.
another.
15. ""There
15. There areare younger
younger Yakshas,
Yakshas, girls girls and
and boys,
boys, desir
desir-
ing
ing to
to know
know the
the Mahayana.
Mahayana. Come, Come, Blessed
Blessed One,
One, who
who art
art
our
our Teacher,
Teacher, come
come to
to Lanka
Lanka on
on Mount
Mount Malaya.
Malaya.
16. ((6)
16. 6) " The Rakshasas,
"The Eakshasas, with with Kumbhakar1).a
Kumbhakarna at at their
their
head,
head, whowho are are residing
residing in in the
the city,
city, wish,
wish, asas they
they are devoted
are devoted
to
to the
the Mahayana,
Mahayana, to to hear
hear about
about this
this inmost realisation.
inmost realisation.
17. '"They
17. ' They havehave made made offerings
offerings assiduously
assiduously to to the
the
Buddhas
Buddhas [in [in thethe past]
past] andand areare to-day
to-day going
going toto do
do the
the same.
same.
Come,
Come, for for compassion
compassion's 's sake,
sake, to to the
the Lanka,
Lanka, together
together withwith
[thy]
[thy] sons.
sons.
18. "
18. Mahamati, accept
"Mahamati, accept my my mansion,
mansion, the the company
company of of
the
the .A.psaras,
Apsaras, necklaces
necklaces of of various
various sorts,
sorts, and
and the
the delightful
delightful
Asoka
Asoka garden.
garden.
19. .""I
19. I give
give myself
myself up up to
to serve
serve thethe Buddhas
Buddhas and and their
their
sons
sons;; there
there is is nothing
nothing with with meme thatthat I I dodo not
not give
give up up [[for
for
their
their sake]
sake] ; Great
;
Great Muni,
Muni, havehave compassion
compassion on on me
me!" !"
20.
20. Hearing
Hearing him him peak
speak thus,
thus, the the Lord
Lord ofof the
the Triple
Triple
 CHAPTER ONE 7
7

World said, "

World said, King of
''King of Yakshas,
Yakshas, this this mountain
mountain of of precious
precious
stones
stones was
was visited
visited by
by the
the Leaders
Leaders in
in the
the past.
past.
21.
21. ""And,
And, taking
taking pitypity on
on you,
you, theythey discoursed
discoursed on on the
the
Truth
Truth revealed
revealed in in their
their inmost
inmost [consciousness]
[consciousness] . . [The
[The Bud
Bud-
dhas
dhas of]
of] thethe future
future timetime will
will proclaim
proclaim [the [the same]
same] on on this
this
jewel-adorned
jewel-adorned mountain.
mountain.
22. "
22. This [inmost
"This [inmost Truth]
Truth] is the abode
is the abode of of those
those Yo gins
Yogins
who
who stand
stand in in the presence of
the presence of the the Truth.
Truth. King King of of the
the
Yakshas,
Yakshas, you you have
have the the compassion
compassion of of thethe Sugatas
Sugatas and and
myself.
myself." "
23. The
23. Blessed One
The Blessed accepting the
One accepting request [of
the request [of the
the
King]
King] remained
remained silent
silent and
and undisturbed
undisturbed; ; he
he now
now mounted
mounted
the
the floral
floral chariot
chariot offered
offered by by Raval)a.
Eavana.
24.
24. Thus Eavana
Thus RavaJ;1a and others, wise
and others, wise sons sons of of the
the Vic
Vic-
torious
torious One,One, (7) honoured by
(7) honoured by the the Apsaras
Apsaras singing singing and and
dancing,
dancing, reached
reached the the city.
city.
25. Arriving
25. Arriving in in the
the delightful
delightful city city [the Buddha was]
[the Buddha was]
again
again the
the recipient
recipient of
of honours
honours; ; he
he was
was honoured
honoured by
by the
the
group
group of
of Yakshas
Yakshas including
including Raval)a
Eavana and
and by
by the
the Yaksha
Yaksha
women.
women.
26.
26. A net
net ofof jewels
jewels waswas offered
offered to to the
the Buddha
Buddha by by the
the
younger
younger Yakshas,
Yakshas, girls girls and
and boys,
boys, and and necklaces
necklaces beautifully
beautifully
ornamented with
ornamented with jewels
jewels werewere placed
placed by by RavaJ;l.a
Eavana about about thethe
neck
neck of
of the Buddha and
the Buddha and those
those of
of thethe sons
sons of of the
the Buddha.
Buddha.
27.
27. The
The Buddhas
Buddhas together
together with
with the the sons
sons of of the
the Buddha
Buddha
and
and the
the wise
wise men, accepting
men, accepting the
the offerings,
offerings, discoursed
discoursed on
on the
the
Truth
Truth which
which is is the
the state
state ofof consciousness
consciousness realised realised in in the
the
inmost
inmost self.
self.

28. Honouring
28. Honouring [him [him as]
as] the
the bestbest speaker,
speaker, Rav8J;1a
Eavana and and
the
the company
company of of the
the Yakshas
Yakshas honoured
honoured Mahamati Mahamati and and rere-
quested
quested of of him
him again
again and and again
again ;1 :* ,

29. "
29. Thou art
"Thou art the
the asker
asker ofof the
the Buddha
Buddha concerning
concerning the the
state
state of
of consciousness realised in
consciousness realised in their
their inmost
inmost selves,
selves, of
of which
which
we
we here,
here, Y akshas as
Yakshas as well
well asas the
the sonssons ofof the Buddha, are
the Buddha, are
desirous
desirous of of hearing. I,
hearing. I, togethertogether with
with the
the Yakshas,
Yakshas, the
the sons
sons
of
of the Buddha, and
the Buddha, and thethe wise men, request
wise men, request this this orof thee.
thee.
30.
30. ""Thou
Thou art art the
the most
most eloquent
eloquent or of speakers,
speakers, and and the
the
1 Verses
Verses 20-28,
20-28, inclusive,
inclusive, are
are in
in prose
prose in
in T'ang.
T'ang.
8
8 LANKAVATARA SUTRA
LANKAVATARA
most
most strenuous
strenuous of of the
the Y ogins ; with
Yogins ;
with faith
faith I I beg
beg of
of thee.
thee. Ask
Ask
[the Buddha]
[the Buddha] about
about the
the doctrine,
doctrine, 0 thou
thou the
the proficient
proficient one
one !!
31.
31. ""Free
Free fromfrom the the faults
faults of of the philosophers and
the philosophers and
Pratyekabuddhas
Pratyekabuddhas and and S ravakas is
Sravakas is (8)(8) thethe Truth
Truth of of the
the
inmost
inmost consciousness,
consciousness, immaculateimmaculate and and culminating
culminating in in the
the
stage
stage ofof Buddhahood.
Buddhahood," "
32.1
32.
1
Thereupon
Thereupon the the Blessed
Blessed One One created
created jewel-adorned
jewel-adorned
mountains
mountains and and other
other objects
objects magnificently
magnificently embellished
embellished with with
jewels
jewels inin an an immense
immense number.
number.
33. On
33. On thethe summit
summit of of each
each mountain
mountain the Buddha
the Buddha
himself
himself was was visible,
visible, and
and RavaJ;ta,
Ravana, the
the Yaksha,
Yaksha, also
also was
was found
found
standing
standing there.
there.
34.
34. Thus
Thus the the entire
entire assembly
assembly was was seenseen on on each
each moun
moun-
tain-peak,
tain-peak, and and allall the
the countries
countries were were there,
there, and and in
in each
each there
there
was
was a a Leader.
Leader.
35.
35. Here
Here alsoalso was
was the the King
King of of the
the Rakshasas
Rakshasas and and the
the
residents
residents of of Lanka,
Lanka, and
and the
the La:nka
Laftka created
created by
by the
the Buddha
Buddha
rivaling
rivaling [the[the real
real one]
one] . .

36.
36. Other
Other things
things were were there,
there, too,-the
too, the Asoka
Asoka with
with itsits

shining
shining woods,
woods, and and on on eacheach mountain-peak
mountain-peak Mahamati Mahamati was was
making
making aa request
request of of the
the Buddha,
Buddha,
37. Who
37. "Who discoursed
discoursed for for thethe sake
sake of of the
the Yakshas
Yakshas on on
the
the Truth
Truth leading
leading to to the
the inmost
inmost realisation
realisation ; on
;
on the
the mountain
mountain-
peak
peak hebe delivered
delivered a a complete
complete sutra sutra with
with an an exquisite voice
exquisite voice
varied in
varied in hundreds
hundreds of of thousands
thousands of of ways.2
ways.
2

38. [After
38. [After this]
this] the the teacher
teacher and and the the sons
sons of of the
the
Buddha
Buddha vanished
vanished away away in in thethe air, leaving Rava:t;l.a
air, leaving Ravana the the
Yaksha
Yaksha himself
himself standing
standing [above] [above] in in his
his mansion.
mansion.
39. Thought
39. Thought he, he, ""How How is this? What
is this What means means this
this??
and
and byby whom
whom was was it heard What
it heard? What was was it it that
that waswas seen
seen??
and by
and by whom
whom was was it it seen
seen ? Where
Where is is the
the city
city ? and where
and where
is
is the Buddha
the Buddha?
40.
40. " Where are
"Where are those countries, those
those countries, those jewel-shining
jewel-shining
Buddhas,
Buddhas, those
those Sugatas
Sugatas? (9) ( 9 ) Is
Is it
it a
a dream
dream then then?? or
or a a
vision or
vision? or is it a
is it a castle conjured up
castle conjured up byby the Gandharvas 7
the Gandharvas?

1From
From this
this verse T'ang isis in prose again.
1
verse T'ang in prose again.
2 Thus according to and S
Bodhiruci and ikshananda. The
The Sanskrit
2
Thus according to BodMruei Sikshananda. Sanskrit
text
text has
has:: "hundreds
"hundreds of
of tho llsands of
thousands perfect sutras."
of perfect sutras."
 CHAPTER ONE 9
9

41. ""Or
41. Or is
is itit dust
dust in in the
the eye,
eye, oror a fata morgana,
a fata morgana, or or
the
the dream-child
dream-child of of a a barren
barren woman,
woman, or or the
the smoke
smoke of of " a
a :6.re
fire-

wheel,
wheel, thatthat which
which II saw saw here
here?" "
42.
42. Then
Then [RavaJ).a
[Havana reflected]
reflected],, ""ThisThis is is the
the nature
nature as as
it
it is dharmata) of
is ((dharmata) of all
all things,
things, which
which belongs
belongs to to the
the realm
realm of of
Mind,
Mind, and and it it is
is not
not comprehended
comprehended by the ignorant
by the ignorant as they
as they
are
are confused
confused by by every
every formform of of imagination.
imagination.
43. ""There
43. There is is neither
neither the the sOeer
seer nor
nor thethe seen,
seen, neither
neither
the speaker nor
the speaker nor the the spoken
spoken; ; the
the form
form and
and usage
usage of of the
the
Buddha
Buddha and and hishis Dharma-they
Dharma they are are nothing
nothing but but discrimina
discrimina-
tion.
tion.
44.
44. '"Those
' Those who who seesee things
things such
such asas were
were seen
seen before,
before,
do
do notnot see
see thethe Buddha
Buddha;; [even][even] when when discrimination
discrimination is is not
not
aroused,
aroused, one
one does
does not
not see!
see 1
the
the Buddha
Buddha; ; the
the Buddha
Buddha being
being
fully-enlightened
fully-enlightened is is seen
seen where
where the the world
world itself
itself is is not
not
evolved.
evolved.
The
The LordLord of of Lanka
Lanka was was thenthen immediately
immediately awakened
awakened
[from
[from his his reflection]
reflection],, feeling
feeling aa revulsion (paravriti) in
revulsion (paravriti) in his
his
mind
mind and and realising
realising that that the
the world
world was nothing but
was nothing but his
his own
own
mind
mind : he
: he was
was settled
settled in in the
the realm
realm of of non-discrimination,
non-discrimination, was was
urged
urged by by the the stock
stock of of his
his past
past good
good deeds,
deeds, acquired
acquired the the
cleverness
cleverness of of understanding
understanding all all the
the texts,
texts, obtained
obtained the
the faculty
faculty
of seeing things
of seeing things as as they
they are,are, was
was nono more
more dependent
dependent upon upon
others,
others, observed
observed things excellently
things excellently with
with his
his own
own wisdom
wisdom
(buddhi),, gained
(buddhi) gained the the insight
insight that that waswas not not orof discursive
discursive
reasoning,
reasoning, was was nono more
more dependent
dependent upon upon others,2
others, became
2
became a a
great
great Yogin
Yogin of of the
the discipline,
discipline, was was able
able to to manifest himself
manifest himself
in
in all
all excellent
excellent forms,forms, got thoroughly acquainted
got thoroughly acquainted with with all all

i skil ful means,

skilful means, had had the knowledge of
the knowledge of the
the characteristic
characteristic aspects
aspects
1 T 'ang has
T'ang has : "He
: "He who sees in
who sees in the
the way
way as
as was
was seen
seen before,
before, cannot
cannot
see
see the
the Buddha
Buddha;; whenwhen nono discrimination
discrimination is is aroused,
aroused, this,
this, indeed,
indeed, is
is the
the
seeing."
seeing." According
According to to Wei
Wei:: "If "If he
he sees
sees things
things and
and takes
takes them
them for
for
realities,
realities, hehe does
does not
not see
see the
the Buddha.
Buddha. Even Even when
when hehe is
is not
not abiding
abiding inin
a
a discriminating
discriminating mind,mind, he
he cannot
cannot seesee the
the Buddha.
Buddha. NotNot seeing
seeing anything
anything
doing [in
doing [in the
the world]-this
world] this is said to
is said to be seeing the
be seeing Buddha. If
the Buddha. If a
a man
man
is
is able
able thus
thus to to see
see [things]
[things],, he
he is
is the
the one
one who
who sees
sees the
the Tathagata.
Tathagata.
When
When the the wise
wise observe
observe all
all experiences
experiences in in this
this manner,
manner, they
they are
are trans
trans-
formed
formed assuming
assuming an an exquisite
exquisite body-this
body this is is the
the Enlightenment [attained
Enlightenment [attained
by
by]] the
the Buddha."
Buddha."
2 This does not
This does not appear
appear in T'ang, nor
in T'ang, nor in Wei.
in Wei.
10
10 LANKAVA TARA SUTRA
LANKAVATAEA SUTEA
of
of every
every stage,
stage, by by which
which he he would
would surmount
surmount it it skilfully,
skilfully, was was
delighted to look
delighted to look into intol 1
the
the self-nature
self -nature of
of Citta,
Citta, Manas, Mano
Manas, Mano-
vijiiana,
vijnana, got got a a view
view whereby
whereby he he could
could cut cut himself
himself looseloose from
from
the
the triple continuation,
triple continuation, had
had the
the knowledge
knowledge of
of disposing
disposing of of
every argument
every argument of
of (10)
(10) the
the philosophers
philosophers on
on causation,
causation,
thoroughly
thoroughly understood
understood the the Tathagata-garbha,
Tathagata-garbha, the the stage
stage ofof
Buddhahood,
Buddhahood, the the inmost
inmost self,self, found
found himself
himself abiding
abiding in in the
the
Buddha-knowledge
Buddha-knowledge ; [when ; [when suddenly]
suddenly] a a voice
voice was heard from
was heard from
the
the sky,
sky, saying,
saying, " "ItIt is
is to
to be
be known
known by by oneself.
oneself." "
("Well
( Well done,done, well done, Lord
well done, Lord of of Lanka
Lanka!! Well Well done,done,
indeed,
indeed, Lord
Lord of
of Lalika,
Lafrka, for
for once
once more
more! ! The
The Yogin
Yogin is is toto
discipline
discipline himself
himself as
as thou
thou doest.
doest. The
The Tathagatas
Tathagatas and
and all
all

things are
things are toto bebe viewed
viewed as as they
they are are viewed
viewed by by thee
thee;; oth:er
other-
wise viewed,
wise viewed, it
it is
is nihilism.
nihilism. All
All things
things are
are to
to be
be compre
compre-
hended
hended by by transcending
transcending the the Citta,
Citta, Manas,
Manas, and and Vijiiana
Vijnana as as
is
is done
done by by thee.
thee. Thou
Thou shouldst
shouldst look look inwardly
inwardly and and notnot
become
become attachedattached to to thethe letter
letter and and a a superficial
superficial view view of of
things
things;; thou thou shouldst
shouldst not not fallfall into
into thethe attainments,
attainments, con con-
ceptions, experiences, views,
ceptions, experiences, views, and and Samadhis
Samadhis of the S
of the ravakas,
Sravakas,
Pratyekabuddhas,
Pratyekabuddhas, and
and philosophers
philosophers ;
; thou
thou shouldst
shouldst not
not have
have
any liking
any liking for
for small
small talk
talk and
and witticism
witticism; ; thou
thou shouldst
shouldst not
not
cherish
cherish the the notion
notion of of self-substance,2
self -substance, nor
2
nor have
have any thought
any thought
for
for the vainglory of
the vainglory of rulership,
rulership, nor nor dwell
dwell on on such
such Dhyanas
Dhyanas
as
as belong
belong to to the
the six
six Dhyanas,
Dhyanas, etc. etc.

'"Lord
( Lord of of Lanka,
Lanka, this this is is the
the realisation
realisation of of thethe great
great
Y ogins : to
Yogins: to destroy
destroy the the discourses
discourses advanced advanced by by others,
others, to to
crush
crush mischievous
mischievous views views in in pieces,
pieces, to to keep
keep themselves
themselves pro- pro
perly
perly away away fromfrom ego-centered
ego-centered notions, notions, to to cause
cause a a revulsion
revulsion
in
in the
the depths
depths of
of the
the mind
mind fittingly
fittingly by by means
means of
of an
an exquisite
exquisite
knowledge.
knowledge. Such
Such are
are sons
sons of
of the
the Buddha
Buddha who
who walk
walk in
in the
the
way
way of
of the
the Mahayana.
Mahayana, In
In order
order to
to enter
enter upon
upon the
the stage
stage ofof
self-realisation
self-realisation as as attained
attained by by thethe Tathagatas,
Tathagatas, the
the discipline
discipline
is
is to
to bebe pursued
pursued by by thee.
thee.
"Lord
"Lord of of Lanka,
Lanka, conducting
conducting thyself thyself in in this
this manner,
manner, let let

thee be
thee be further
further purified
purified in in the
the wayway thou
thou hasthast attained
attained;; ((11) 11 )
by
by disciplining
disciplining thyself thyself well well iin n Samadhi
Samadhi and and Samapatti,
Samapatti,
T'ang
Tang:: to
to go beyond.
1
go beyond.
2 Wei
Wei and
and T'ang
T'ang :: Do
Do not
not hold
hold the
the views
views maintained
maintained in
in the
the Vedas.
2
Vedas.
 CHAPTER ONE 11
11

follow
follow not not the
the state
state realised
realised and and enjoyed
enjoyed by by thethe S ravakas,
Sravakas,
Pratyekabuddhas,
Pratyekabuddhas, and philosophers, which
and philosophers, which risesrises from
from the the

imagination of
imagination of those
those whowho discipline
discipline themselves
themselves according
according to to
the
the practices
practices of of the
the puerile
puerile philosophers.
philosophers. They They cling
cling toto the
the
individual
individual forms forms of of the
the world
world created
created by by their
their egotistical
egotistical
ideas ;
ideas; they they maintain
maintain such
such notions
notions as
as element,
element, quality,
quality, and and
substance ; they cling
substance; they cling tenaciously tenaciously to
to views
views originating
originating from
from
ignorance
ignorance;; they become confused
they become confused by by cherishing
cherishing the the idea
idea of of
birth
birth where where prevails
prevails emptiness
emptiness;; they they cling
cling toto discrimination
discrimination
[as real] ; they
[as real] ; they fall
fall into
into the
the way
way of of thinking
thinking where obtains
where obtains
[the
[the dualism
dualism of] of] qualifying
qualifying and and qualified.
qualified.
"
"LordLord of of Lallka,
Lanka, thisthis is is what
what leads
leads toto various
various excellent
excellent
attainments,
attainments, this
this is
is what
what makes
makes one
one grow
grow aware
aware of
of the
the inmost
inmost
attainment,
attainment, this
this is
is the
the Mahayana
Mahayana realisation.
realisation. This
This will
will
result
result in in the
the acquirement
acquirement of
of an
an excellent
excellent condition
condition of
of
existence.
existence.
("Lord
( Lord of of Lanka,
Lanka, by by entering
entering upon upon thethe Mahayana
Mahayana dis dis-
cipline
cipline the the veils [of ignorance]
veils [of ignorance] are are destroyed,
destroyed, and and one turns
one turns
away
away from from the the multitudinous
multitudinous waves waves of of the
the Vij:ii
Vijnanaana and
and falls
falls
not
not into
into the the refuge
refuge and and practice
practice of of the
the philosophers.
philosophers.
("Lord
( Lord of of Lanka,
Lanka, the the philosophers
philosophers'' practice
practice starts
starts from
from
their
their own own egotistic
egotistic attachments.
attachments. Their
Their ugly practice
ugly practice arises
arises
from
from adhering
adhering to to dualistic
dualistie views
views concerning
concerning . the
the self-nature
self -nature
of
of the Vijfiana.
the Vijnana.
("Well
(Well done, Lord of
done, Lord of Lanka;
Lanka ; reflect
reflect onon the signification
the signification
of
of this
this as as you
you diddid when seeing the
when seeing Tathagata before
the Tathagata before;; forfor
this,
this, indeed,
indeed, is is seeing
seeing the Tathagata. "
the Tathagata."
At
At thatthat time
time it occurred to
it occurred to RavaJ),a
Ravana : '"I
: ' I wish
wish toto see
see the
the
Blessed One
Blessed again, who
One again, who has has all
all the
the disciplinary
disciplinary practices
practices
at
at his
his command,
command, who who hashas turned
turned awayaway fromfrom the the practices
practices of of
the
the philosophers,
philosophers, who
who is
is born
born of
of the
the state
state of
of realisation
realisation in
in
the
the inmost
inmost consciousness,
consciousness, and and whowho is is beyond
beyond [the [the dualism
dualism
of] the
of] transformed and
the transformed and the
the transforming.
transforming. He He isis the
the know
know-
ledge (12)
ledge realised by
(12) realised by thethe Yogins,
Yogins, he he isis the
the realisation
realisation
attained
attained by by those
those who enjoy the
who enjoy the perfect
perfect bliss
bliss ofof the
the Samadhi
Samadhi
which
which they they gain
gain by by coming
coming to to anan intuitive
intuitive understanding
understanding
through
through meditation.
meditation. May May II see see thus
thus [again]
[again] the the Com
Com-
passionate
passionate One One by by means
means of of his
his miraculous
miraculous powers powers in in whom
whom
12
12 LANKAVATARA SUTRA
LANKAVATARA
the
the fuel
fuel of passion and
of passion, discrimination is
and discrimination destroyed, who
is destroyed, who isis
surrounded by
surrounded by sons
sons of of the Buddha, who
the Buddha, who has
has penetrated
penetrated intointo
the
the minds
minds and and thoughts
thoughts of of all beings, who
all beings, moves about
who moves every
about every-
where, who
where, who knows
knows everything,
everything, who who keeps
keeps himself
himself away from
away from
work kriya) and
work ((kriya) form ((lakshcma)
and form seeing him
laksha'Y}a) ; seeing
; may II attain
him may attain
what II have
what have notnot yet attained, [retain]
yet attained, what II have
[retain] what have already
already
gained,
gained, maymay I
I conduct
conduct myself
myself with
with non-discrimination,
non-discrimination, abide abide
in
in the
the joy
joy of
of Samadhi
Samadhi and
and Samapatti,
Sarnapatti, and
and attain
attain the
the ground
ground
where
where thethe Tathagatas
Tathagatas walk, walk, andand in these make
in these make progress.
progress." "
At
At that
that moment,
moment, the the Blessed
Blessed One recognising that
One recognising that the
the
Lord
Lord of of Lanka
Lanka is is to
to attain
attain thethe Anutpattikadharmakshanti
Anutpattikadharmakshanti
showed
showed his his glorious
glorious compassion
compassion for for thethe ten-headed
ten-headed one one byby
making himself
making himself visible
visible once
once more
more on
on the
the mountain-peak
mountain-peak
studded
studded with with manymany jjewels
ewels andand enveloped
enveloped in in aa net-work
net-work of of
jewels.
jewels. The
The ten-headed
ten-headed King
King of
of Lanka
Lanka saw
saw the
the splendour
splendour
ag'ain
again as as seen
seen before
before on on the
the mountain-peak,
mountain-peak, [he [he saw]
saw] the
the
Tathagata,
Tathagata, who who was was the
the Arhat
Arhat and and thethe Fully-Enlightened
Fully-Enlightened
One,
One, with
with the the thirty-two
thirty-two marks marks of excellence beautifully
of excellence beautifully
adorning
adorning his his person,
person, and also saw
and also saw himself
himself on each mountain
on each mountain-
peak, together
peak, together with with Mahamati,
Mahamati, in in front'
front of of the
the Tathagata,
Tathagata,
the
the Fully-Enlightened
Fully-Enlightened One, One, putting
putting forward
forward hishis discourse
discourse
on
on the
the realisation
realisation experienced
experienced by by the
the Tathagata
Tathagata in
in his
his inmost
inmost
self, and,
self, and, surrounded
surrounded by
by the
the Yakshas, conversing
Yakshas, conversing on
on the
the
verbal
verbal teachings
teachings and and stories
stories [of[of the
the Buddha]
Buddha].. Those Those ((13)
13)
[Buddha]
[Buddha] -lands
-lands were were seen
seen with
with the
the Leaders.l
Leaders. 1

1 There
1
There is
is surely
surely a a discrepancy
discrepancy herehere in in the
the text.
test. T' ang reads
T'ang reads::
"In
"In all
all the Buddha-lands in
the Buddha-lands in the ten quarters
the ten quarters werewere also
also seen
seen such
such events
events
going
going on,
on, and
and there
there was
was no
no difference whatever." Wei
difference whatever." Wei isis quite
quite different
different
and hashas the
the following
following:: "Besides,
"Besides, he he saw
saw all all the
the Buddha-lands
Buddha-lands and and
all
all the
the kings
kings thinking
thinking of
of the
the transitoriness
transitoriness of of the
the body.
body. As they they are
are
covetously
covetously attached
attached to
to their
their thrones,
thrones, wives,
wives, children,
children, and and relatives,
relatives, they
they
find
find themselves
themselves bound
bound byby the
the five
five passions
passions and
and havehave nono time
time for
for eman
eman-
cipation.
cipation. Seeing
Seeing this,
this, they
they abandon
abandon their
their dominions,
dominions, palaces,
palaces, wives,
wives,
concubines, elephants,
concubines, elephants, horses,
horses, and and precious treasures, giving
precious treasures, giving them
them all
all
up
up toto the
the Buddha and and his
his Brotherhood.
Brotherhood. They They now now l'etreat
retreat into
into the
the
mountain-woods,
mountain-woods, leaving their homes
leaving their homes and
and wishing
wishing to to study
study the doctrine.
the doctrine.
He [[Eavana]
Ravaa ] then
then sees
sees the
the Bodhisattvas
Bodhisattvas ill in the
the mountain
mountain woodswoods strenu
strenu-
ously
ously applying
applying themseves
themseves to to the
the mastery
mastery ofof the
the truth,
truth, even
even toto the
the extent
extent
of
of throwing themselves to
throwing themselves to the
the hungry tiger, lion,
hungry tiger, lion, and
and Rakshasas.
Rakshasas. He
thus
thus sees
sees the
the Bo dhisattvas reading
Bodhisattvas reading andand leciting
reciting the the sutI'as under a
sutras under a tree
tree
in
in the
the woods
woods and discoursing
discoursing on on them forfor others,
others, seeking
seeking thereby
thereby the
the
 CHAPTER ONE 13
13

Then
Then the the Blessed
Blessed One One beholding
beholding again again thisthis great
great as as-
sembly
sembly with
with his
his wisdom-eye,
wisdom-eye, which
which is
is not
not the
the human
human eye,
eye,
laughed
laughed loudly
loudly and and mostmost vigorously
vigorously like like the
the lion-king.
lion-king.
Emitting
Emitting raysrays of
of light
light from
from the
the tuft
tuft of
of hair
hair between
between the the
eyebrows,
eyebrows, from
from the
the ribs,
ribs, from
from the
the loins,
loins, from
from the
the S rivatsa1
Srivatsa 1

on
on the
the breast,
breast, and and fromfrom everyevery pore pore of of thethe skin,-emitting
skin, emitting
rays
rays of
of light
light which
which shoneshone flaming
flaming like like the
the fire
fire taking
taking place
place
at
at the
the end
end ofof aa kalpa,
kalpa, likelike a a luminous
luminous rainbow,
rainbow, like like the
the rising
rising
sun,
sun, blazing
blazing brilliantly,
brilliantly, gloriously-which
gloriously which were were observed
observed
from
from the
the sky by S al:ra,
sky by Sakra, Brahma, Brahma, and
and the
the guardians
guardians of of the
the
world,
world, the
the one
one who
who sat
sat on
on the
the peak [of Lalika]
peak [of Lanka] vying vying with
with
Mount
Mount Sumeru
Sumeru laughed
laughed the the loudest
loudest laugh.
laugh. At At that
that time
time the
the
assembly
assembly of
of the
the Bodhisattvas
Bodhisattvas together
together with
with S akra
Sakra and
and
Brahma,
Brahma, eacheach thought
thought within
within himself
himself : :

" For what

"For reason, I
what reason, wonder, from
I wonder, from what what cause
cause doesdoes the
the
Blessed
Blessed OneOne who who is is the
the master
master of of all
all thethe world
world (sarva
(sarva-
dharma.-vasavartin)
dharma-vasavartin) , after ,
after smiling
smiling first,first,22 laugh
laugh the the loudest
loudest
laugh
laugh ?
? Why
Why does
does he
he emit
emit rays
rays of
of light
light from
from his
his own
own body
body ??
Why, emitting
Why, emitting [rays [rays of
of light]
light], , does
does he
he remain
remain silent,
silent, with
with
the
the realisation
realisation [of [of the
the Truth]
Truth] in in hishis inmost
inmost self,self, and
and absorbed
absorbed
deeply
deeply and
and showing
showing no no surprise
surprise in in the
the bliss
bliss of of Samadhi,
Samadhi, and and
reviewing
reviewing the the [ten]
[ten] quarters,
quarters, looking
looking around around like like the
the lion
lion-
king,
king, and
and thinldng
thinking only only of of thethe discipline,
discipline, attainment,
attainment, and and
performance of
performance of RavalJ.a
Ravana?" ' ,
At
At that time, Mahamati
that time, Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
who
who was
was previously
previously requested by Rava:r;ta
requested by Ravana [to [to ask
ask the Buddha
the Buddha
concerning
concerning his
his self-realisation] , feeling
self-realisation], feeling pity pity on
on him, ((14)
him, 14)
and
and knowing
knowing the the minds
minds and and thoughts
thoughts of
of the
the assembly
assembly of
of the
the

truth
truth of of the
the Buddha.
Buddha. He He then
then sees
sees the
the Bodhisattvas
Bodhisattvas seated
seated nnder
under the
the
Bodh i-tree in
Bodhi-tree in the
the Bodhi-ma1J.<J.ala
Bodhi-mandala thinking
thinking ofof the
the suffering
suffering beings
beings and
and
meditating
meditating on on the
the tl'Uth
truth of
of the
the Buddha.
Buddha. He He then
then sees
sees the
the venerable
venerable
Mahamati
Mahamati the the Bodhisattva
Bodhisattva before
before each
each Buddha
Buddha preaching
preaching about
about the
the
spirit ual di
spiritual scipline of
discipline of one's
one's inner
inner life,
life, and
and also
also sees [the Bodhisattva]
sees [the Bodhisattva]
surro unded by
surrounded by all
all the
the Yakshas
Yakshas and
and families
families and
and talking about names,
talking about names,
words, phrases, ancl
words, phrases, and paragraphs."
paragraphs." ThisThis last sentence is
last sentence is evidently
evidently the
the
trans lation of
translation of the
the Sanskrit desanapathaJcatliam, which
Sanskrit desanlipiiphakathli1n, which is contrasted in
is contrasted in
the
the Lah"klivatiim
Lankavatara throughout
throughout with pratyatmaryajnanagocara ((the
with pratyiitmiiryajiilinagocara the
sp iritual l'ealm
spiritual realm l'ealised
realised by
by noble
noble wisdom
wisdom inin one's inmost consciousness
one's inmost consciousness).).
1 Swastika,
1
Swastika.
2 This
This is wanting in
is wanting in the
the Chinese
Chinese translations,
translations.
14
14 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
Bodhisattvas,
Bodhisattvas, and and observing
observing that that beings
beings to to be be born
born in in thethe
future
future would
would be be confused
confused in in their
their minds because of
minds because of their
their
delight
delight in in the
the verbal
verbal teaching
teaching (desanapatha)
(desanapatha) , because
,
because of of
their
their clinging
clinging to
to the
the letter
letter as
as [fully
[fully in
in accordance
accordance with]
with] the
the
spirit artha) , because
spirit ((artha), because of of their
their clinging
clinging to to the
the disciplinary
disciplinary
powers
powers of the S
of the ravakas, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, and philosophers,
and philosophers,
-which
which might
might lead lead them
them to to think
think how how it it were
were that
that the the
Tathagatas, the
Tathagatas, the Blessed
_ Blessed Ones,Ones, eveneven in in their
their transcendental
transcendental
state
state ofof consciousness
consciousness should should burst
burst out out into
into loudest
loudest laughter
laughter
-Mahamati
Mahamati the the Bodhisattva
Bodhisattva asked asked the Buddha in
the Buddha order to
in order to
put
put a
a stop
stop to
to their
their inquisitiveness
inquisitiveness the
the following
following question::
question
" For what
"For what reason,
reason, for
for what
what cause
cause did
did this
this laughter
laughter take take
place
place?" "
Said
Said the
the Blessed
Blessed One One:: '"Well' Well done,
done, well done, Maha-
well done, Mahar
mati!! Well
mati Well done,done, indeed,
indeed, for for onceonce mOl'e, Mahamati !
more, Mahamati!
Viewing
Viewing the the world
world as as it is in
it is in itself
itself andand wishing
wishing to to enlighten
enlighten
the
the people
people in in the
the world
world who who are are fallen
fallen intointo a a wrong
wrong view view
of
of things
things in
in the
the past, present,
past, present, and
and future,
future, thou
thou undertakest
undertakest
to
to ask
ask me
me the
the question.
question. Thus
Thus should
should it it be
be with
with thethe wise
wise menmen
who
who want
want to to ask
ask questions
questions for
for both
both themselves
themselves and
and others.
others.
Raval).a,
Eavana, LordLord of Lanka, 0 Mahamati,
of Lanka, Mahamati, asked asked a a twofold
twofold ques
ques-
tion
tion ofof the
the Tathagatas
Tathagatas of of the
the past
past who who are are Arhats
Arhats and and
perfect
perfect Buddhas
Buddhas;; and and he he wishes
wishes now now to to ask
ask me me too
too a a two
two-
fold
fold question
question in in order
order to to have
have its its distinction,
distinction, attainment,
attainment,
and scope ascertained-this
and scope ascertained this is is what
what is is never tasted by
never tasted those
by those
who practise the
who practise the meditation
meditation of the S
of the ravakas, Pratyekabud
Sravakas, Pratyekabud-
dhas, and
dhas, and philosophers
philosophers;; and and thethe same
same will will be be asked
asked by by thethe
question-loving
question-loving ten-headed
ten-headed one
one of
of the
the Buddhas
Buddhas to
to come.
come." "
Knowing
Knowing that, that, the Blessed One
the Blessed One saidsaid to to the Lord of
the Lord of
Lanka,
Lanka, thusthus:: ""Ask, Ask, thou Lord of
thou Lord of La'itka
Lanka;; the the Tathagata
Tathagata
has
has given
given thee
thee permission
permission [to [to ask]
ask],, delay
delay not, not, whatever
whatever
questions
questions thou
thou desirest
desirest to to have answered, II will
have answered, will answer
answer each each
of them (15)
of them (15) withwith judgment
judgment to to the
the satisfaction
satisfaction of your
of your
heart. Keeping
heart. Keeping thy thy seat
seat ofof thought
thought free free from
from [false]
[false] dis-dis
crimination,
crimination, observe
observe well
well what
what is
is to
to be
be subdued
subdued at
at each
each
stage
stage;; ponder
ponder things
things withwith wisdom
wisdom;; [seeing[seeing into]into] thethe nature
nature
of
of the
the inner
inner principle
principle in in thyself,
thyself, abide abide in in the
the bliss
bliss of of
Samadhi
Samadhi;; embraced
embraced by by the Buddhas in
the Buddhas Samadhi, abide
in Samadhi, abide in in
 CHAPTER ONE 15
15

the
the bliss
bliss ofof tranquillisation
tranquillisation ; going
;
beyond the
going beyond Samadhi and
the Samadhi and
understanding attained by
understanding attained by the Sravakas the S ravakas and
and Pratyekabud
Pratyekabud-
dhas,
dhas, abide
abide in in . [the
[the attainment
attainment of of the
the Bodhisattvas]
Bodhisattvas] in in the
the
stages
stages of
of Acala, Sadhumati,
Aeala, Sadhumati, and
and Dharmamegha
Dharmamegha; grasp ; grasp well
well
the
the egolessness
egolessness of of allall things
things in in its
its true
true significance
significance;; be be
anointed
anointed by by the
the Buddhas
Buddhas in
in Samadhi
Samadhi at
at the
the great
great palace
palace of
of
lotus-jewels.
lotus- jewels, lSurrounded
Surrounded by by the
the Bodhisattvas
Bodhisattvas who who are are
sitting
sitting on lotuses of
on lotuses of various
various sorts
sorts . each
each supported
supported by by thethe
gracious
gracious powerpower of of the
the Buddhas,
Buddhas, thou thou shalt
shalt find
find thyself
thyself sitting
sitting
on
on a a lotus
lotus and
and each
each oneone of
of the
the Bodhisattvas
Bodhisattvas lookinglooking at at thee
thee
face
face to face. This
to face. This isis aa realm
realm beyond
beyond the
the imagination.
imagination. Thou
Thou
shouldst
shouldst plan plan out
out an an adequate
adequate plan plan and
and establish
establish thyself
thyself at at
aa stage
stage of
of discipline by planning
discipline by planning out
out such
such a
a plan
plan as
as shall
shall
include
include [all kinds of]
[all kinds of] skilful
skilful means,
means, so so that
that thou comest to
thou comest to
realise that
realise realm which
that realm which is is beyond
beyond imagination
imagination;; and thou
and thou
shouldst
shouldst attain
attain the stage of
the stage of Tathagatahood
Tathagatahood in which one
in which one isis
able
able toto manifest oneself in
manifest oneself in various forms, and
various forms, and which
which is is

something
something never never seenseen before
before by the S
by the ravakas, Pratyeka
Sravakas, Pratyeka-
buddhas,
buddhas, philosophers, Brahma, Indra, Upendra,
philosophers, Brahma, Indra, Upendra, and and
others. "
others. ' '

At
At that
that moment
moment the Lord of
the Lord of Lanka being permitted
Lanka being permitted by by
the
the Blessed
Blessed One,One, rose
rose from
from his seat on
his seat on the
the peak
peak of of the
the jewel
jewel-
mountain
mountain which which shone
shone like
like the
the jewel-lotus
jewel-lotus immaculate
immaculate and and
shining
shining :in in splendour
splendour;; he he was
was surrounded
surrounded by by aa large
large com
com-
pany
pany of of celestial
celestial maidens,
maidens, and and all all kinds
kinds of of garlands,
garlands,
flowers,
flowers, perfumes,
perfumes, incense,
incense, unguents,
unguents, umbrellas,
umbrellas, banners,
banners,
flags,
flags, necklaces,
necklaces, half-necklaces,
half -necklaces, diadems,
diadems, tiaras, 16) and
tiaras, ((16) and other
other
ornaments
ornaments whose whose splendour
splendour and
and excellence
excellence were
were never
never heard
heard
of
of or
or seen
seen before,
before, were
were created
created ; music
;
music waswas played
played surpassing
surpassing
1 The
The following
following sentence
sentence isis done
done byby the
the aid
aid of
of T'ang,
T'ang, as as the
1
the
Sanskrit
Sanskrit does
does not seem to
not seem to give
give any
any sense.
sense. Literally
Literally translated
translated it it
reads
reads:: "There
"There by by the
the becoming
becoming lotuses,
lotuses, by those lotuses
by those lotuses that are
that are
blessed variously by
blessed variously by the
the benediction
benediction ofof his
his own
own person
person . . . . " Wei
"
Wei has
has::
"0
"O King
King ofof Lanka,
Lanka, thou
thou wilt before long
wilt before long see
see thy person, too,
thy person, too, thus
thus sitting
sitting
on
on the lotus-throne and
the lotus-throne and continuing
continuing toto abide
abide there in a
there in a most natural
most natural
manner.
manner. There
There are
are innumerable
innumerable families
families ofof lotus-kings
lotus-kings and innumer
and innumer-
able
able families
families ofof Bodhisattvas
Bodhisattvas there,
there, each
each one
one of
of whom
whom is is sitting
sitting on
on a a
lotus-throne,
lotus-throne, and
and surrounded
surrounded byby those
those thon
thou wilt
wilt find
find thyself
thyself and and looking
looking
face
face to
to face
face at
at one another, and
one another, and each
each one
one of
of them
them will before long
will before come
long come
to
to abide
abide in
in aa realm
realm 'beyond
beyond the
the understanding."
understanding."
16
16 LANKAVATARA SUTRA

anything
anything thatthat could
could bebe had had by by the
the gods,
gods, Nagas,
Nagas, Yakshas,
Yakshas,
Rakshasas,
Rakshasas, Gandharvas,
Gandharvas, Kinnaras,
Kinnaras, Mahoragas,
Mahoragas, and and men men;;
musical instruments
musical instruments were were created
created equalequal to to anything
anything that that
could
could bebe had
had inin all
all the world of
the world of desire
desire and and also
also such
such superior
superior
musical
musical instruments
instruments were were created
created as as were
were to to bebe seen
seen in in the
the
Buddha-lands
Buddha-lands; ; the
the Blessed
Blessed One
One and
and the
the Bodhisattvas
Bodhisattvas were
were
enveloped
enveloped in in aa net
net ofof jewels
jewels;; a a variety
variety of dresses and
of dresses and highhigh
banners was
banners made rising
was made rising highhigh in in the
the airair asas high
high as seven
as seven
tala trees to
tala trees to great
great [the
[the Buddha]
Buddha],, showering
showering great clouds
great clouds
of offerings, playing
of offerings, playing music
music which resounded [all
which resounded [all around]
around],,
and
and then descending from
then descending from the the air, [the Lord
air, [the Lord of Lanka] sat
of Lanka] sat
down
down on on the
the peak
peak of of the
the jjewel-mountain
ewel-mountain ornamentedornamented with with
magnificent
magnificent jewel-lotus
jewel-lotus whose
whose splendour
splendour was was second
second only only to to
the
the sun
sun and
and lightning.
lightning. Sitting
Sitting he
he made
made courtesy
courtesy smilingsmiling
first
first to
to the
the Blessed
Blessed OneOne for his permission
for his permission and and proposed
proposed him him
aa twofold
twofold question
question:: " It was
"It was asked
asked of of the
the Tathagatas
Tathagatas of of the
the
past, who
past, were Arhats,
who were Arhats, Fully-Enlightened
Fully-Enlightened Ones, Ones, and and it it was
was
solved
solved by by them.
them. Blessed
Blessed One, One, now now II ask ask of of thee
thee;; [the [the
request]
request] will
will certainly
certainly be be complied
complied with with by by thee
thee as as far
far as as
verbal
verbal instl'uction
instruction is is concerned!
concerned 1 as as it was by
it was by thethe Buddhas
Buddhas
[of
[of the
the past]
past].. Blessed
Blessed One, One, duality
duality was was discoursed
discoursed upon upon
by
by the
the Transformed
Transformed Tathagatas
Tathagatas and
and Tathagatas
Tathagatas of
of Trans
Trans-
formation,
formation, but but not
not byby the the Tathagatas
Tathagatas of of Silence.2
Silence.
2
The
The
Tathagatas
Tathagatas of of Silence
Silence are are absorbed
absorbed in in the
the blissful
blissful state state of of
Samadhi,
Samadhi, theythey dodo not
not discriminate
discriminate concerning
concerning this this state,
state, nornor
do they
do they discourse
discourse on on it.
it. Blessed
Blessed One, One, thouthou assuredly
assuredly wilt wilt
discourse
discourse on this subject
on this subject of of duality.
duality. Thou
Thou art art thyself
thyself a a
master of
master of all
all things,
things, anan Arhat,
Arhat, a Tathagata. The
a Tathagata. The sons sons of of
the
the Buddha
Buddha and and myself
myself are are anxious
anxious to to listen
listen toto it.
it.""
The Blessed One
The Blessed said, ""Lord
One said, Lord of Lalildi, tell
of Lanka, tell me
me what
what you you
mean
mean by by duaIity
duality?" 1"
The
The Lord
Lord of of the
the Rakshasas,
Rakshasas, (17) (17) who who waswas renewed
renewed in in
his
his ornaments,
ornaments, full full of
of splendour
splendour and and beauty,
beauty, withwith a diadem,
a diadem,
bracelet,
bracelet, and
and necklace
necklace strung
strung withwith vajra
vajra thread,
thread, said,
said, ""It It is
is

1 That
That is,
is, as
as far
far as
as the
the teaching
teaching could
could be
be conveyed
conveyed in
in words.
1
words.
Desanapatha
DeSanapatha stands
stands in
in contrast with siaahanta,
contrast with or pratyatmagati
siddlianta, or pratyatmagati in
in the
the
La,hkavatara.
Laiikavatara.
2 In T'ang and
and Wei
Wei:: "Original
"Original Tathagatas."
2
In T'ang Tathagatas."
 CHAPTER
CHAPTER ONE
ONE 17
17

said
said that
that even
even dharmas
dharmas are are toto bebe abandoned,
abandoned, and and how how much much
more adharmas. Blessed
more adharmas. Blessed One, One, why why doesdoes . this
this dualism
dualism exist exist
that
that wewe areare called
called upon
upon to abandon ? What
to abandon What are are adharmas
adharmas ?
and
and what
what are are dharmas
dharmas?? How can there be
can there be a a duality
duality of of
things
things to
to abandon-a
abandon a duality
duality that
that arises
arises from
from falling
falling into
into
discrimination,
discrimination, from from discriminating
discriminating self-substance
self-substance where where
there
there is is none,
none, from
from [the
[the idea
idea of]
of] things
things created
created ( bhautika)
(bhautika)
and
and uncreated, because the
uncreated, because the non-differentiating
non-differentiating nature nature of of the
the
A layavijfiana is
Alayavijnana is not recognised? Like
not recognised Like the the seeing
seeing of of a a hair
hair-
circle
circle as as really
really existing
existing in in the
the air,
air, [the
[the notion
notion of of dualism]
dualism]
belongs
belongs to to the
the realm
realm of of intellection
intellection not not exhaustively
exhaustively pur pur-
gated. This
gated. This being
being the case as
the case as itit should
should be, be, how
how could
could therethere
be
be any
any abandonment
abandonment [of [of dharmas
dharmas and and adharmas]
adharmas] V?" "
Said
Said thethe Blessed
Blessed One, One, " Lord
"Lord of
of Laitka,
Lanka, seest
seest thou
thou not not
that
that the
the differentiation
differentiation of things, such
of things, such as as isis perceived
perceived in in jjars
ars
and
and other breakable objects
other breakable objects whose
whose nature
nature it it is
is toto perish
perish in in
time,
time, takes
takes place
place in a realm
in a realm of of discrimination
discrimination [cherished[cherished by] by]
the
the ignorant
ignorant V? This This being
being so, so, is is it
it not
not to to bebe so understood ?
so understood
It is
It is due
due to to discrimination
discrimination [cherished
[cherished by] by] the the ignorant
ignorant that that
there
there exists
exists the the differentiation
differentiation of of dharma
dharma and and adharma.
adharma.
Noble
Noble wisdom
wisdom (aryajriii
(aryajnwna) n a) , however,
however, is
,
is not
not to to be
be realised
realised by by
seeing
seeing [things
[things this this way
way]] . Lord
. Lord of of Lanka,
Lanka, let
let it
it be
be soso with
with
the ignorant who
the ignorant follow the
who follow the particularised
particularised aspect aspect of of existence
existence
that
that there
there are are such objects as
such objects as jars,
jars, etc.,
etc., butbut it it is is not
not so so
with
with the wise. One
the wise. One flame
flame of of uniform
uniform nature
nature rises rises upup depend
depend-
ing
ing onon houses,
houses, mansions,
mansions, parks, parks, and terraces, and
and terraces, and burns burns
them
them down ;
while a
down ; while difference in
a difference in the
the flames
flames is seEm according
is seen according
to
to the
the power
power of of each
each burning
burning material
material which which variesvaries in in length,
length,
magnitude,
magnitude, etc. etc. ThisThis being
being so, so, why
why ( 18)
(18) is
is it
it not
not to
to be be soso
understood The
understood? duality of
The duality of dharma
dharma and adharma thus
and adharma thus
comes
comes intointo existence.
existence. Not
Not onlyonly is there seen
is there seen a a fire-flame
fire-flame
spreading
spreading out out in in one
one continuity
continuity and and yet yet showing
showing a a variety
variety
of
of flames,
flames, but but from
from one
one seed,
seed, Lord
Lord of of Lanka,
Lanka, are are produced,
produced,
also
also inin one
one continuity,
continuity, stems,stems, shoots,
shoots, knots,
knots, leaves,
leaves, petals,petals,
flowers,
flowers, fruit, branches,
fruit, branches, all
all individualised.
individualised. As
As it
it isis with
with
every
every external
external objectobject from from whichwhich grows grows [a variety of]
[a variety of]
objects,
objects, so so also
also with
with internal
internal objects.
objects. From
From ignorance
ignorance there there
develop
develop the the Skandhas, Dhatus, A
Skandhas, Dhatus, yatanas, with
Ayatanas, with all all kinds
kinds of of
18
18 LANKAVATARA
LANKAVATAKA SUTRA
objects
objects accompanying,
accompanying, which which growgrow out out inin the
the triple
triple world
world
where
where we we have,
have, as as we see, happiness,
we see, happiness, form, speech, and
form, speech, and
behaviour,
behaviour, each each differentiating
differentiating [infinitely]
[infinitely].. The
The oneness
oneness of of
the Vijiiana is
the Vijnana grasped variously
is grasped according
variously according to
to the
the evolution
evolution
of
of an an objective
objective world world;; thus thus there
there are seen things
are seen inferior,
things inferior,
superior, and
superior, middling, things
and middling, defiled and
things defiled and free from defile-
free from defile
ment, things good,
ment, things good, and and bad.bad. Not Not only,
only, Lord
Lord of Larika, is
of Lanka, is
there
there such such a a difference
difference of of conditions
conditions in in things
things generally,
generally,
there
there is is also
also seenseen aa variety
variety of of realisations attained innerly
realisations attained innerly
by
by eacheach Yogin
Yogin as as he treads the
he treads the path
path of of discipline
discipline whichwhich
constitutes
constitutes his his practice.
practice. How much much more more difference
difference in in
dharma
dharma and and adharma
adharma do do we
we not
not see in a
see in a world
world of of particulars
particulars
which
which is is evolved
evolved by by discrimination
discrimination?? Indeed, Indeed, we we do.
do.
""Lord
Lord of of Lanka,
Lanka, the the differentiation
differentiation of of dharma
dharma and and
adharma
adharma comes comes from from discrimination.
discrimination. Lord Lorq of of Lanka,
Lanka, whatwhat
are
are dharmas
dharmas ?? That That is, is, they
they are are discriminated
discriminated by by the
the
discriminations
discriminations cherished cherished by by the philosophers, S
the philosophers, ravakas,
Sravakas,
Pratyekabuddhas,
Pratyekabuddhas, and and ignorant
ignorant people.
people. They
They think
think that
that
the
the dharmas
dharmas headed headed by quality
by quality and
and substance
substance are
are produced
produced
by
by causes-
causes [these
[these are are thethe notions]
notions] to to bebe abandoned.
abandoned. Such Such
are
are not
not toto bebe regarded [as
regarded [as real] real] because
because they
they are
are appearances
appearances
laksha'Y}a) . It
((Icbkshana) . It comes
comes from from oneone's's clinging
clinging [to [to appearances]
appearances]
that
that the the manifestations
manifestations of of his
his own
own Mind
Mind are are regarded
regarded as as
reality
reality (dharm.
(dharmata). atii) . (19) (19) Such
Such things
things as as jars,
jars, etc.,
etc., are
are
products
products of of discrimination
discrimination conceived conceived by by the
the ignorant,
ignorant, theythey
exist
exist notnot ; their
;
their substances
substances are are not
not attainable.
attainable. The
The viewing
viewing
of
of things
things from from this this viewpoint
viewpoint is is known
known as as their
their abandon
abandon-
ment.
ment.
" What, then,
"What, then, areare adharmas
adharmas?? Lord Lord of of Lanka,
Lanka, [dharmas
[dharmas]]
are
are unattainable
unattainable a ass tto
o their
their selfhood,
selfhood, they are not
they are not appearances
appearances
born
born of of discrimination,
discrimination, they they areare above
above causality
causality ; there
;
there isis in
in
them
them no no such
such [dualistic]
[dualistic] happening
happening as is seen
as is seen as reality and
as reality and
nonreality.
non-reality. This
This is is known
known as as the
the abandoning
abandoning of dharmas.
of dharmas.
What
What again again is is meant
meant by by the
the unattainability
unattainability of dharmas?1
of dharmas
That
That is,is, it
it is
is like horns of
like horns of a hare, or
a hare, or an
an ass,
ass, or
or a a camel,
camel, or or
aa horse,
horse, or
or a
a child
child conceived
conceived by
by a
a barren
barren woman.
woman. They
They are
are
dharmas
dharmas the the nature
nature of of which
which is is unattainable
unattainable;; they they areare not
not
to
to bebe thought [as
thought [as real] real] because
because they
they are
are appearances.
appearances. They They
 CHAPTER ONE 19
19

are
are only
only talked
talked aboutabout in in popular
popular parlance
parlance if if they
they havehave any
any
sense
sense at
at all ; they
all; they are
are not
not to
to be
be adhered
adhered to
to as
as in
in the
the case
ease
of jars, etc.
of jars, etc. As these
As [unrealities] are
these [unrealities] are toto be
be abandoned
abandoned as as
not
not comprehensible
comprehensible by
by the
the mind
mind ( vijniina)
(vijnana), , so
so are
are things
things
(bhava) of
(bkiiva) discrimination also
of discrimination also to
to be abandoned. This
be abandoned. This is is
called
called thethe abandoning
abandoning of of dharmas
dharmas and and adharmas.
adharmas. Lord Lord of of
Lanka,
Lanka, youryour question
question as as to
to the
the way
way of of abandoning
abandoning dharmasdharmas
and
and adharmas
adharmas is is . hereby answered.
hereby answered.
""Lord
Lord of of Lanka,
Lanka, thouthou sayest
sayest again
again thatthat thou
thou hast
hast asked
asked
[this question]
[this question] of
of the
the Tathagatas
Tathagatas of
of the
the past
past who
who were
were
Arhats
Arhats and and Fully-Enlightened
Fully-Enlightened Ones
Ones and
and that
that it
it was
was solved
solved, .
by
by them.
them. Lord
Lord of
of LaiLka,
Lanka, that
that which
which is
is spoken
spoken of
of as
as the
the
past
past belongs
belongs to to discrimination
discrimination;; as as thethe past
past isis thus
thus a a dis
dis-
criminated
criminated [idea][idea] , even
,
even so
so are
are the
the [ideas]
[ideas] of of the
the future
future and
and
the present.
the present. Because Because of of reality d'harmatii) the
reality ((dharmata) the Tathagatas
Tathagatas
do
do not
not discriminate,
discriminate, they they go go beyond
beyond discrimination
discrimination and and
futile reasoning, they
futile reasoning, they do
do not
not follow
follow (20)
(20) the
the individuation
individuation-
aspect
aspect ofof forms (rupa) except
forms (rupa) except when
when [reality]
[reality] is disclosed for
is disclosed for
the
the edification
edification of of thethe unknowing
unknowing and
and for
for the
the sake
sake of
of their
their
happiness.1
happiness.
1
It
It is
is byby transcendental
transcendental wisdom (prajna)) that
wisdom (prajriii that

1 This
1
This is
is one
one of
of the
the most
most important sections in
important sections in this
this first
first intro
intro-
ductory
ductory chapter,
chapter, but
but singularly
singularly allall the
the three
three texts,
texts, perhaps
perhaps excepting
excepting
T'ang,
T'ang, present
present some
some difficulties
difficulties for
for clear
clear understanding.
understanding. WeiWei:: "Lord
"Lord
of
of LaIika,
Lanka, what
what you
you speak
speak ofof as
as past
past is
is a
a form
form ofof discrimination, and
discrimination, and
so
so are
are the
the future
future and
and the
the present,
present, also
also of
of discrimination.
discrimination. Lord
Lord of of
Laiika,
Lanka, when
when I I speak
speak of
of the
the real
real nature
nature ofof suchness
suchness as
as being
being real,
real, it
it
also
also belongs
belongs toto discrimination
discrimination;; it
it is
is like
like discriminating
discriminating forms
forms asas the
the
ultimate
ultimate limit.
limit. If
If one wishes to
one wishes realise the
to realise the bliss
bliss of real wisdom,
of real wisdom, letlet
hjm
him discipline himself in
discipline himself in the knowledge that
the knowledge transcends forms
that transcends forms;; there
there-
fore,
fore, do
do not
not discriminate
discriminate the
the Tathagatas
Tathagatas as
as having
having knowledge-body
knowledge-body or or
wisdom-essence.
wisdom-essence. Do Do not
not cherish
cherish any
any discrimination
discrimination in in [thy]
[thy] mind.
mind.
Do
Do not
not cling
cling in
in [thy]
[thy] will
will to
to such
such notions
notions as
as ego,
ego, personality,
personality, soul,
soul, etc.
etc.
How notnot to discriminate? It
to discriminate It is
is in
in the
the Manovijiiana
Manovijnana that that various
various con
con-
ditio ns are
ditions are cherished
cherished such
such as
as forms,
forms, figures,
figures, [etc.]
[etc.] ;; do
do not
not cherish
cherish such
such
[discriminations]
[discriminations].. Do Do not
not discriminate
discriminate nor
nor be
be discriminated.
discriminated. Further,
Further,
Lord
Lord ofof Lanka, it is
Lanka, it is like
like various
various forms painted on
forms painted on the
the wall,
wall, all
all sentient
sentient
beings
beings are
are such. Lord of
such. Lord LaIika, all
of Lanka, all sentient beings are
sentient beings are like
like grasses
grasses
ds, Lord
and
and trees,
trees, with
with them
them there
there are
are no
no acts,
acts, no
no dee
deeds, Lord of Lanka, all
of Lailka, all
"
dharmas and
dharmas and adharmas,
adharmas, of them nothing
of them nothing is
is heard, nothing talked
heard, nothing talked . . . . "
T'ang
T'ang : "Lord
"Lord of
: of Lalika,
Lanka, what
what you speak
you speak of
of as
as past
past is
is no
no more
more than
than
discrimination,
discrimination, so
so is
is the future;"; I
the future I too
too am like him.
am like him. [Is this
[Is this to
to be
be read,
read,
"the
"the present,
present, too,
too, is
is like
like it" ]
it"?] Lord
Lord of
of Lalika,
Lanka, the
the teaching
teaching of
of all
all the
the
20
20 LANKAVATARA
LANKAVATAEA SUTRA
SUTRA

the
the Tathagata
Tathagata performs
performs deeds
deeds transcending
transcending forms forms (animitta
(animitta-
cii'a) ; therefore,
cara) therefore,
;
what
what eonstitutes
constitutes the
the Tathagatas
Tathagatas in in essenee
essence
as
as well
well as as in
in body
body is
is wisdom
wisdom (jnana)
(jnana) . . They
They do
do not
not discri
discri-
minate,
minate, nor nor are
are they
they discriminated.
discriminated. Wherefore
Wherefore do do they
they notnot
discriminate
discriminate the the Manas
Manas?? Because
Because discrimination
discrimination is is of
of the
the
self,
self of
5
of soul,
soul, of
of personality.
personality. How
How do do they
they not not discriminate
discriminate ??
The
The Manovijiifma
Manovi jnana is is meant
meant for for the
the objective
objective world world where
where
causality
causality prevails
prevails as as regards
regards forms,
forms, appearances,
appearances, eonditions,
conditions,
and
and figures.
figures. Therefore,
Therefore, discrimination
discrimination and and non-discrimina
non-discrimina-
tion
tion must
must be transcended.
be transcended.
" Lord of
"Lord of Lanka,
Lanka, beings
beings are are appearances,
appearances, they they are
are like
like
figures painted on
figures painted on the
the wall,
wall, they
they have
have no no sensibility
sensibility [or [or con
con-
sciousness]
sciousness] . Lord
. Lord ofof Lanka,
Lanka, all all that
that is
is inin the
the world
world is is devoid
devoid
of
of work
work and and action
action because
because all all things
things have have no no reality,
reality, and
and
there
there is is nothing
nothing heard,
heard, nothing
nothing hearing.
hearing. Lord Lord of of Lanka,
Lanka, all all

that is
that is inin the world is
the world like an
is like an image magically transformed.
image magically transformed.
This
This is is not
not comprehended
comprehended by by the
the philosophers
philosophers and and thethe
ignorant.
ignorant. Lord
Lord of
of Lanka,
Lanka, he
he who
who thus
thus sees
sees things,
things, is
is the
the
one
one whowho seessees truthfully.
truthfully. Those
Those who
who see
see things
things otherwise
otherwise
walk
walk in in discrimination
discrimination;; as as they depend on
they depend on discrimination,
discrimination,
they
they cling
cling toto dualism.
dualism. It It isis like
like seeing
seeing one one's's own
own image
image
reflected
reflected in in a a mirror,
mirror, oror one
one's's own
own shadow
shadow in in the
the water,
water, or or
in
in the
the moonlight,
moonlight, or or seeing
seeing one 's shadow
one's shadow in in the
the house,
house, or or
hearing an
hearing an echo
echo inin the
the valley.
valley. People
People grasping
grasping theirtheir own
own
shadows
shadows of of discrimination
discrimination (21) (21) uphold
uphold the the discrimination
discrimination of of
Buddhas is
Buddhas outside discrimination
is outside discrimination ; as
; as it goes beyond
it goes beyond allall discriminations
discriminations
and
and futile reasonings, it
futile reasonings, it is
is not
not aa form
form of of particularisation,
particularisation, it it is realised
is realised
only
only by wisdom. That
by wisdom. That [this absolute] teaching
[this absolute] teaching is is at
at all
all discoursed
discoursed
about
about isis for
for thethe sake
sake ofof giving
giving bliss
bliss to
to all
all sentient
sentient beings.
beings. The
The dis
dis-
coursing
coursing is is done
done by
by the
the wisdom
wisdom transcending
transcending forms.
forms. It It is
is called
called thethe
Tathagata
Tathagata;; therefore,
therefore, the Tathagata has
the Tathagata has his essence, his
his essence, Ms body
body in in this
this
wisdom. He
wisdom. He thus does not
thus does not discriminate,
discriminate, nornor is
is he
he to
to be discriminated.
be discriminated.
Do
Do not discriminate him
not discriminate him after
after the notion of
the notion ego, personality,
of ego, personality, or or being.
being.
Why
Why this
this impossibility
impossibility of discrimination? because
of discrimination because the
the ManovijiHina
Manovijnana is is
aroused on
aroused account of
on account of an objective world
an objective world wherein
wherein it attaches itself
it attaches itself to
to
forms and
forms and figures.
figures. Therefore, [the
Therefore, [the Tathagata]
Tathagata] is is outside
outside thethe dis
dis-
criminating
criminating [view][view] as as well
well asas the
the discriminated [idea].. Lord
discriminated [idea] Lord of of
Lanka,
Lanka, it it isis like
like beings
beings painted
painted in in colours
colours on on aa wall,
wall, they
they have
have no no
sensibility
sensibility [or[or intelligence]
intelligence].. Sentient
Sentient beings
beings inin the
the world
world areare also
also like
like
them
them;; no acts, no
no acts, no rewards
rewards [are[are with
with them].
them]. So So are
are all
all the
the teachings,
teachings,
no
no hearing,
hearing, no no preaching."
preaching."
 CHAPTER ONE 21
21

dhar
dharma adharma and,
and adharma
ma and to carry
failing to
and, failing the abandon
out the
carry out abandon-
ment
ment of
of the
the dualism, they
dualism, they go go on
on discriminating
discriminating and
and never
never
attain tranquillity,
attain tranquillity, By
By tranquillity
tranquillity is
is meant
meant oneness
oneness
ekagra) , and
((eMgra), oneness gives
and oneness to the
birth to
gives birth highest Samadhi,
the highest Samadhi,
which is
which by entering
gained by
is gained womb of
the womb
into the
entering into of Tathagatahood,
Tathagatahood,
which is
which realm of
the realm
is the wisdom realised
noble wisdom
of noble in one
realised in 's inmost
one's inmost
self.
self.""
The First Chapter
The First Chapter Called
Called ""Ravana
RavaI)a Asking
Asking for
for Instruc
Instruc-
tion.
tion."" l1

11 It
It is
is noteworthy
noteworthy that that the
the chapter
chapter endings
endings areare not
not the
the same
same
throughout
throughout the the entire
entire text.
text. Generally,
Generally, reference
reference is is made
made toto the
the Sutra
Sutra
itself
itself atat the
the end
end ofof aa chapter,
chapter, stating
stating that
that the
the chapter
chapter bears
bears such
such aa
title
title belonging
belonging to to such
such a a Sutra.
Sutra. ButBut in
in the
the present
present case
case there
there isis no
no
mention
mention at at all
all of the Lan7ciivatiira
of the Lankavatara Butra as if
Sutra as if this
this Ravana
Bavaria section
section were
were
something
something quitequite independent.
independent. WhileWhile there
there is
is no doubt
no doubt bout its
about its being
being
a
a later
later addition.
addition, seeing
seeing what
what a a complete
complete piece
piece ofof narrative
narrative itit forms
forms by by
itself,
itself, and
and again
again seeing
seeing that
that the rest of
the rest of the
the text
text makes
makes no no further
further
l'eference
reference to to Raval}.a,
Ravana, the
the trend
trend ofof the
the discourse
discourse as presented by
as presented by the
the
Buddha shows
shows that
that it
it is
is closely
closely related
related to
to the
the Sutra,
Sutra, especially
especially when
when itit
emphasises at
emphasises at the
the end
end the
the importance
importance of of self-realisation
self-realisation against
against thethe
inan ity or
inanity or futility
futility ofof the verbal teaching
the verbal teaching ordinarily
ordinarily given
given out
out byby a a
mas ter.
master.
 [CHAPTER
[CHAPTER TWO]
TWO]
II
1
I
(22)
(22) .At
At that
that time
time Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
who
who hadhad visited
visited allall the
the Buddha-lands,
Buddha-lands, together together with
with all the
all the

Bodhisattvas, rose
Bodhisattvas, rose from
from hishis seat
seat by by the power of
the power of the
the Buddhas,
Buddhas,
drawing his
drawing upper garment
his upper garment over over one one shoulder,
shoulder, placing
placing his his
right
right knee
knee on on the
the ground
ground and and withwith folded
folded hands,
hands, turning
turning
in the
in the direction
direction of of the Blessed One,
the Blessed One, respectfully
respectfully saluted
saluted him,him,
and praised him
and praised him with
with thethe following
following verses verses::
1. .As
1. As thou reviewest the
thou reviewest the world
world with with thy
thy transcendental
transcendental
knowledge
knowledge and
and compassion,
compassion, it
it is
is to
to thee
thee like
like an
an ethereal
ethereal
flower,
flower, of
of which
which one
one cannot
cannot say
say whether
whether it
it is
is born
born or
or
destroyed,
destroyed, as as [the
[the category
category of]of] being
being and and non-being
non-being is is in
in-
applicable
applicable to to it.
it.

2.
2. As thou
As thou reviewest
reviewest all all things
things withwith thy
thy transcendental
transcendental
knowledge
knowledge and and compassion,
compassion, they they are are to
to thee
thee like
like visions,
visions, they
they
are
are beyond
beyond the reach of
the reach of intellectual
intellectual grasp, grasp, asas [the category
[the category
of] being
of] being and non-being is
and non-being is inapplicable
inapplicable to to them.
them.
3. As thou
3. thou reviewest
reviewest the the world
world withwith thy
thy transcendental
transcendental
knowledge
knowledge and
and compassion,
compassion, it
it is
is to
to thee
thee always
always like
like a dream,
a dream,
of
of which
which one one cannot
cannot say say whether
whether it it is
is permanent
permanent or or destruc
destruc-
tible,
tible, asas [the
[the category
category of] of] being
being and non-being is
and non-being is inapplicable
inapplicable
to
to it.
it.

4.
4. In
In the
the Dharmakaya,
Dharmakaya, whose whose self-nature
self-nature is is like
like a vision'
a vision
or
or a
a dream,
dream, what
what is
is there
there to
to praise
praise
? When
When no
no thought
thought arises
arises
as
as to
to existence
existence or or as
as to
to not-having-self-nature,
not-having-self-nature, then then there
there is is
praise.
praise.
5. Of
5. Of aa thing
thing whose
whose appearance
appearance is is not
not visible
visible because
because
of
of its
its being
being beyond
beyond the the senses
senses and and their
their objects
objects (23) (23),, how
how
can
can itit be
be praised
praised or or blamed,
blamed, 0 MunH Muni?
6. With
6. With thy thy transcendental
transcendental knowledgeknowledge and and compassion
compassion
11 This
This division
division is
is made by the
made by the translator
translator to
to facilitate
facilitate the
the under
under-
standing of the
standing of text in
the text in which
-which divers
divers subjects
subjects are
are promiscuously treated.
promiscuously treated.
 CHAPTER TWO 23
23

which
which are
are above
above form,
form, thou
thou comprehend
comprehendest est the
the egolessness of
egolessness of
things
things and
and persons,
persons, and
and art
art thyself always
thyself always clean
clean and
and free
free
from
from the
the hindrances
hindrances of of passion
passion and
and knowledge.
knowledge.
7.
7. Thou
Thou dost
dost not
not vanish
vanish inin Nirvana,
Nirvana, nor
nor isis Nirvana
Nirvana
abiding in
abiding in thee
thee ; for
for it
;
it transcends
transcends the
the duality
duality of
of knowing and
knowing and
known
known andand of being and
of being and non-being.
non-being.
8.
8. Those
Those who
who see
see the
the Muni
Muni soso serene
serene and
and beyond
beyond birth
birth
[and death]
[and death] will
will be
be cleansed
cleansed of
of attachment,
attachment, stainless
stainless both
both in
in
this
this world
world andand in
in the
the other.
other.

II
II
At
At thatthat time
time Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
praising
praising the Blessed One
the Blessed One withwith such
such verses
verses as as these,
these, made
made his his
own
own name
name known
known to to the
the Blessed
Blessed One. One.
9.
9. II am
am Mahamati,
Mahamati, Blessed Blessed One, One, andand am
am well
well versed
versed in in
the Mahayana. II wish
the Mahayana. wish to to ask
ask one
one hundred
hundred and and eight
eight ques
ques-
tions
tions of of thee
thee who
who art art most
most eloquent.
eloquent.
10.
10. Hearing
Hearing his
his words
words the
the Buddha,
Buddha, the the best
best knower
knower of of
the
the world, looking
world, looking over
over the
the whole
whole assembly, spoke
assembly, spoke to
to the
the son
son
of
of the
the Sugata
Sugata thusthus : :

11. Ask
11. me, sons
Ask me, sons ofof the Victorious, and
the Victorious, Mahamati, you
and Mahamati, you
ask and II will
ask and will instruct
instruct you you in in self-realisation.
self-realisation.
At
At that
that moment
moment Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
who
who waswas given
given byby the
the Blessed
Blessed One
One the
the opportunity
opportunity to to speak,
speak,
prostrated
prostrated himself
himself at
at the
the feet
feet of
of the
the Blessed
Blessed One
One and
and asked
asked : :

(24) 12.
(24) 12. How can can one
one bebe cleansed
cleansed of of false
false intellection
intellection ?
Whence
Whence does does it it arise?
arise How can can one perceive errors
one perceive errors??
Whence
Whence do do they
they arise
arise??
13.
13. Whence
Whence come come lands,
lands, transformation,
transformation, appearance,
appearance,
and
and philosophers
philosophers?? WhereforeWherefore is is the
the state
state of
of imagelessness,
imagelessness,
the gradations, and
the gradations, and whence
whence are are the sons of
the sons of the
the Victorious
Victorious ??
14. Where
14. Where is is the
the wayway of of emancipation
emancipation?? Who is is inin
bondage
bondage? By ? By what
what is
is he
he redeemed
redeemed? ? What
What is
is the
the mental
mental
stat
statee ofof those
those who practise the
who practise the Dhyanas
Dhyanas?? Whence Whence is is the
the
triple
triple vehicle
vehicle ??
15. What is
15. is that
that which
which is is born
born of of causation
causation ?? What What is is
effect
effect? What is is cause
cause [or [or that
that which
which works]
works] ?? Whence
Whence the the
doctrine
doctrine of of duality
duality ?? Whence
Whence does does itit arise
arise ??
24
24 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
16. Wherefore
16. Wherefore is is the
the tranquilising
tranquilising exerciseexercise ofof formless
formless-
ness
ness?? And And thatthat of complete extinction
of complete Wherefore the
extinction!1 Wherefore the
extinction
extinction of of thoughts
thoughts? 1 And
And how
how is
is one
one awakened
awakened from
from it
it??
17. How
17. How doesdoes action
action riserise?? Whence
Whence is is the
the behaviour
behaviour
of those
of those who
who hold
hold thethe body
body ?? Whence
Whence [this] [this] visible
visible [world]
[world] 1?
Whence
Whence the the conditions
conditions?? Whence
Whence the the entrance
entrance upon upon the the
stages
stages ??
18.
18. Who
Who is is it
it that
that breaks
breaks through
through this this triple
triple existence
existence Y?
What
What is is the
the abode
abode?? What What is is the
the body
body? ? Where
Where does that
does that
which
which is is abiding
abiding arise
arise? ? Whence
Whence comes
comes the
the son
son of
of the
the
Buddha
Buddha??
19.
19. Who
Who attains
attains the psychic faculties,
the psychic faculties, the the self
self-

masteries, the
masteries, the Samadhis
Samadhis?? How How is is thethe mind
mind tranquilised
tranquilised ??
Pray
Pray tell me, 0 Bull-like
tell me, Bull-like VictorVictor??
20. What
20. What is is the
the Alaya
Alaya?? And And whencewhence the the Mano
Mano-
vijfiana
vijnana?? ((25) 25 ) HowHow does does the the visible
visible [world]
[world] rise rise? How
How
does it
does cease from
it cease from beingbeing visible
visible 1
?

21.
21. Whence
Whence are are families
families and and no-families
no-families?? What What is is

meant
meant by by Mind-only
Mind-only?? The The setting
setting up up of
of marks
marks? ? And
And
whence [the
whence [the doctrine
doctrine of] of] egolessness
egolessness??
22.
22. Why
Why is is there
there no no being
being 1? What What kind kind of teaching is
of teaching is

in
in accordance
accordance with popular thinking
with popular thinking?? How How can can oneone cease
cease
cherishing
cherishing eternalism
eternalism (sf.isvatardarshana)
(sasvatardarshana) and
and nihilism
nihilism
ucchedardarshana) ??
((ucchedor-darshana)
23. How
23. How is is itit that
that youyou do do notnot differ
differ from
from the philos
the philos-
ophers
ophers as
as regards appearance
regards appearance? ? Tell
Tell me,
me, whence
whence is
is the
the rise
rise
of
of the
the Nyaya
Nyaya school
school? ? Its
Its future
future? ?
24.
24. What
What is is meant
meant by by emptiness
emptiness 1? What What do do you
you under
under-
stand
stand by by momentary
momentary destruction
destruction?? Whence Whence is is the
the Womb
Womb?7
And whence
And whence is is the
the stability
stability of of the
the world
world?Y
25. Why
25. Why is is the
the world
world likelike a a vision
vision and and a a dream
dream?? How How
does
does itit resemble
resemble the the city
city of of the
the Gandharvas
Gandharvas ?? Why Why it it is
is to
to
be
be regarded
regarded as
as like
like a
a mirage,
mirage, or
or like
like the
the moon
moon reflected
reflected in
in
water
water ?? Pray Pray tell
tell me.
me.
26.
26. What
What are are thethe elements
elements of enlightenment ? Whence
of enlightenment Whence
are
are the
the constituents
constituents of of enlightenment
enlightenment?? Wherefore Wherefore is is a a
revolution,
revolution, and and thethe disturbance
disturbance of of a a kingdom
kingdom?? And And how how does
does
the
the realistic
realistic view
view of of existence bhavadrishti) take
existence ((bhavadrishti) take itsits rise
rise??
 CHAPTER
CHAPTER TWO 25
25

27. What
27. What is is meant
meant by by thethe world
world being
being above
above birth
birth andand
death?? or
death or being
being like
like the
the flower
flower in
in the
the air
air? ? How
How do
do you
you
understand
understand it it?? Why
Why do do youyou regard
regard it it asas being'
being beyond
beyond
words
words??
28. How
28. How is is it
it not subject to
not subject to discrimination
discrimination?? How How is is

it
it like
like thethe sky
sky?? Of Of howhow many many sorts sorts is is suchness
suchness?? How How
manifold
manifold is is the
the MindMind?? How How many many Paramitas
Paramitas are are there
there?1
29.
29. Whence
Whence is
is the
the gradation
gradation of
of the
the stages? What
stages ? What is is
the
the state
state of of imagelessness
imagelessness ?
? (26)
(26) Wherefore
Wherefore is
is the
the twofold
twofold
egolessness
egolessness?? How How is is one cleansed of
one cleansed of [the
[the hindrance
hindrance of] of]
knowledge
knowledge ??
30. Of
30. Of how
how many many kinds kinds is knowledge ((jna.no,}
is knowledge jMna) ?? 0
Leader
Leader!! How How many many moralmoral precepts
precepts are are there
there?? and and forms
forms
of
of being
being?? Whence
Whence are are the
the families
families born born of of gold
gold andand jjewel
ewel
and
and pearl
pearl??
31.
31. Of
Of whom
whom is is speech
speech born born?? WhenceWhence is is the
the differen
differen-
tiation
tiation of of beings
beings ?
? Whence
Whence are
are the
the sciences, offices,
sciences, offices, arts
arts ?? and
and
by
by whom
whom are are they
they made
made manifest
manifest? ?
32. Of
32. Of how
how many many sorts sorts areare gathas
gathas?? What What is is prose
prose??
What
What is is metre
metre?? Of Of howhow many many sorts sorts is is reasoning
reasoning and and
exegesis
exegesis ??
33.
33. How
How many many varieties
varieties of of food
food and and drink
drink are are there
there??
Whence
Whence does does sexual
sexual desiredesire originate
originate?? Whence Whence are there
are there
kings, sovereigns,
kings, sovereigns, and
and provincial
provincial rulers
rulers? ?
34.
34. How
How does does aa king protect his
king protect his dominion
dominion?? Of Of howhow
many groups are
many groups are heavenly
heavenly beings?beings ? Whence
Whence are
are the
the earth,
earth,
stars, constellations, the
stars, constellations, moon, and
the moon, and the the sunsun??
35.
35. How
How manymany kinds kinds of of emancipation
emancipation are are there
there ?? of
of the
the
y ogins ?? How
Yogins How many many kindskinds of of discipleship
discipleship ?? And And howhow about
about
the
the masters
masters??
36. How
36. How many many kindskinds of of Buddhahood
Buddhahood are are there
there ?? And And
how
how many
many of
of the
the Jataka
Jataka Tales
Tales? ? How
How numerous
numerous are
are the
the evil
evil
ones
ones ?? How numerous
numerous are are the
the heretics
heretics ??
37.
37. What
What is is meant
meant by by [the[the doctrine]
doctrine] that that there
there isis noth
noth-
ing
ing but
but thought-construction
thought-construction?? Pray Pray tell
tell me,
me, thou
thou Most
Most
Elo quent One
Eloquent One??
(27)
(27) 38.38. Whence are
Whence are thethe clouds
clouds in in the
the sky
sky ?? the
the wind
wind ??
What
What is is meant
meant by by recollection
recollection?? by wisdom (medhu)
by wisdom (medM) 1? Whence Whence
26
26 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
are trees and
are trees and vines
vines?? PrayPray tell tell me, Lord of
me, Lord of the Triple
the Triple
World
World?
39.
39. How
How do do horses,
horses, elephants,
elephants, and and deerdeer get get caught
caught!?
Wherefore are
Wherefore there fools
are there fools and despicable people
and despicable people ?
? Pray tell
Pray tell
me,
me, thou
thou Charioteer
Charioteer of
of the
the Mind
Mind? ?
40.
40. Wherefore are
Wherefore are the
the six
six seasons
seasons mentioned
mentioned?? What What
is meant
is meant by by the
the Icchantika
Icchantika [one [one who
who is is without
without Buddha Buddha-
nature] ?? Pray
nature] Pray tell
tell meme whence
whence is is the
the birth
birth of of a a man
man ?? ofof
a woman
a woman ?? of a hermaphrodite
of a hermaphrodite ??
41. How
41. How doesdoes oneone retrograde
retrograde in the Yoga
in the Yoga exercises
exercises??
How
How does does one make progress
one make progress in
in them
them ?
? How
How many
many exercises
exercises
are
are there
there?? and and how
how areare menmen kept abiding
kept abiding in
in them
them? ? Pray
Pray
tell
tell me.
me.
42.
42. Beings are
Beings born in
are born in the various p
the various aths of
paths of existence,
existence,
what
what are are their
their specific
specific marks
marks and and forms
forms ?? How How is is abundance
abundance
of
of wealth
wealth acquired
acquired?? Pray Pray telltell me,
me, thou
thou whowho art art like
like the
the
sky
sky??
43.. Whence
43 Whence is the S
is the akya family
!akya family?? And And the the one one born
born
of
of Ikshvaku
Ikshvaku?? Whence Whence is is the
the Rishi
Eishi Long-Penance
Long-Penance?? What What
is taught
is taught by by him
him ??
44.
44. How is
How is it
it that
that thou
thou artart thus
thus apparent everywhere
apparent ' everywhere
in
in every
every land,land, surrounded
surrounded by by such
such Bodhisattvas
Bodhisattvas of of such
such
various names
various names and and forms
forms ??
45. Why
45. Why is is meat
meat not to be
not to be eaten
eaten ?? Why
Why is it forbidden
is it forbidden ??
Whence
Whence was was the
the carnivorous
carnivorous race race born,
born, whowho eatseats meatmeat??
46.
46. Why
Why are are the
the lands shaped like
lands shaped like the moon, the
the moon, the SUll
sun,,
the
the Sumeru,
Sumeru, the
the lotus,
lotus, the
the swatika,
swatika, and
and the
the lion
lion? ? Pray tell
Pray tell
me.
me.
(28) 47.
(28) 47. Wherefore
Wherefore are are the
the lands shaped like
lands shaped like a a cap
cap-
sized
sized andand upturned
upturned net net ofof Indra
Indra which
which is is composed
composed of of all
all
sorts
sorts of of jewels
jewels?? Pray Pray tell
tell me
me why
why??
48.
48. Wherefore are
Wherefore [the lands]
are [the shaped in
lands] shaped in the
the form
form of of aa
lute
lute oror a a drum
drum ?? Like various flowers
Like various flowers and
and fruits
fruits ?? Like Like the
the
sun
sun andand thethe moon
moon whichwhich are are soso stainless
stainless?? Pray
Pray tell tell me.
me.
49
49.. Whence
Whence are are thethe Buddhas
Buddhas of of Transformation
Transformation??
Whence
Whence are are the Buddhas of
the Buddhas of Maturity
Maturity [or [or Recompense]
Eecompense] ??
Whence
Whence are are the
the Buddhas
Buddhas who who are are endowed
endowed with with trans
trans-
cendental
cendental knowledge
knowledge of of suchness
suchness?? Pray Pray tell me.
tell me.
 CHAPTER
CHAPTER TWO
TWO 27
27

50.
50. Why
Why doesdoes notnot oneone attain
attain enlightenment
enlightenment in in the
the
world
world of
of desire
desire? Pray
Pray tell
tell me.
me. What
What is
is the
the meaning
meaning of of
your being enlightened
your being enlightened in
in the
the Akanishtha
Akanishtha by shaking
by shaking off
off all
all

the
the passions
passions ??
51. After
51. After my passing who
my passing who will
will be be the
the upholder
upholder of of the
the
Discipline
Discipline [or Doctrine, sasana]
[or Doctrine, sasana] ? How
How long long shouldshould the the
teacher
teacher abideabide ?? How
How longlong should
should the teaching continue
the teaching continue ??
52. How
52. How manymany sorts
sorts of established truths
of established truths are are there
there??
And how many of philosophical
And how many of philosophical views
views ?
? Whence
Whence is
is morality ?
morality
And
And what what constitutes
constitutes thethe being
being of
of a
a Bhikshu
Bhikshu? ? Pray
Pray telltell
me.
me.
53.
53. What
What is is meant
meant by by a a state
state of of revulsion
revulsion [or [or turning
turning-
back]
back] ?? Whence
Whence is is a a state
state of of imagelessness,
imagelessness, [which [which is is
realised]
realised] by by the Pratyekabuddhas, Bodhisattvas,
the Pratyekabuddhas, Bodhisattvas, and and 8ra ra-
vakas
vakas ??
54.
54. By
By whom
whom are are the
the psychic
psychic powers powers of of this
this world
world
attained ? What
attained What areare the
the super-worldly
super-worldly ones ones ?? By By whatwhat means
means
does
does the
the mind
mind enter
enter upon
upon thethe seven
seven stages
stages'?? Pray
Pray tell tell me.
me.
55.
55. How
How many
many kinds
kinds of
of Brotherhood
Brotherhood are
are there
there? ? And
And
how does aa dissension
how does dissension take place in
take place in a a Brotherhood
Brotherhood ?? Whence Whence
are
are medical treatises for
medical treatises for beings
beings?? Pray Pray tell tell me.
me.
(29)
(29) 56. 56. You
You saysay that
that youyou werewere amongamong the the Buddhas
Buddhas
Kasyapa,
Kasyapa, Krakuchanda,
Krakuchanda, and and Kanakamuni
Kanakamuni ; tell ;
tell me me wherefore
wherefore
so,
so, 0 Great
Great MuniMuni!!
57.
57. Whence
Whence is is the
the doctrine
doctrine thatthat therethere is is no no ego-soul
ego-soul in in
beings
beings
? Whence
Whence is
is the
the doctrine
doctrine of
of eternity,
eternity, and
and of
of annihila
annihila-
tion
tion?? Wherefore
Wherefore do do youyou not not everywhere
everywhere announce announce the the
doctrine
doctrine of of Mind-only
Mind-only as as the
the truth
truth??
58.
58. What
What is is meant
meant by by the
the forest
forest of of men
men and women ?
and women?
And
And by by the
the forest
forest of
of Karltakl
Karltaki and and A mall f Whence
Amall? Whence are are the
the
mountains KaiUisa, Cakrava\1a,
mountains Kailasa, Cakravada, and Vajrasamhanana?
and VajrasaIp.hanana
59
59.. Among these,
Among these, whence
whence are are thethe mountains
mountains decorated decorated
w ith various
with various sorts
sorts of
of jjewels
ewels and and filled
filled withwith Rishis
.
Rishis and
and Gan-
Gan-
dharva
dharvas? s ? Pray
Pray tell
tell me.
me.
60. Hearing
60. Hearing this this [which
[which constitutes]
constitutes] the wonderful
the wonderful
doctrine
doctrine of of the Mahayana and
the Mahayana and also
also thethe mostmost excellent
excellent heartheart
of
of the Buddhas, the
the Buddhas, the Great Hero, the
Great Hero, Buddha, the
the Buddha, the OneOne Most
Most
Excelled
Excelled in in the
the Knowledge
Knowledge of of the
the World,
World, [spoke [spoke thus] thus] ::
28
28 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
61.
61. Well
Well done done!! WellWell done done!! 0 Mahaprajiia-Maha
Mahaprajna-Maha-
mati
mati!! Listen
Listen well,well, and
and I
I will
will tell
tell you
you in in order
order regarding
regarding
your questions.
your questions.
62. Birth,
62. Birth, no-birth,
no-birth, Nirvana,
Nirvana, emptiness, transmigra
emptiness, transmigra-
tion,
tion, having-no-self-nature,
having-no-self-nature, Buddhas,
Buddhas, sons
sons of
of the
the Paramitas,
Paramitas,
63.
63. The S
The ravakas, Bodhisattvas,
Sravakas, Bodhisattvas, the the philosophers,
philosophers, those those
who
who are
are capable
capable of of formless
formless deeds,
deeds, the the Meru,
Meru, oceans,
oceans, moun
moun-
tains,
tains, islands,
islands, lands,
lands, thethe earth,
earth,
64.
64. The
The stars,
stars, the
the sun,
sun, the moon, the
the moon, the philosophers,
philosophers, the the
Asura, (30 ) emancipations,
Asura, (30) emancipations, the
the self-masteries,
self-masteries, the
the psychic
psychic
faculties,
faculties, the the Dhyanas,
Dhyanas, the the Samadhis,
Samadhis,
65.
65. The
The extinctions
extinctions (nirodha),, the
(nirodha) the supernatural
supernatural
powers,
powers, the
the elements
elements of
of enlightenment,
enlightenment, and
and the
the paths,
paths,
Dhyanas,
Dhyanas, the the unmeasurables,
unmeasurables, the the aggregates
aggregates (skandhas
(skandhas], ),
and
and the
the comings-and-goings.
comings-and-goings.
66. Samapattis,
66. Samapattis, the the extinctions,
extinctions, the the stirrings
stirrings of of mind,
mind,
explanations
explanations in in words,
words, the the Citta,
Citta, Manas,
Manas, and and Vijiianas,
Vijnanas,
egolessness,
egolessness, the the five
five Dharmas,
Dharmas,
67. Self-nature,
67. Self-nature, the the discriminating,
discriminating, the the discriminated,
discriminated,
the
the visible
visible [world]
[world], , dualism-whence
dualism whence are
are they? Various
they Various
forms
forms of of vehicles,
vehicles, families,
families, those
those born
born of of gold,
gold, jewels,
jewels, and
and
pearls
pearls ??
68. The
68. The Icchantika,
Icchantika, the the original
original elements,
elements, the the wander
wander-
ing-about,
ing-about, one one Buddhahood,
Buddhahood, knowledge,knowledge, the the known,
known, the the
marching,
marching, the the attainment,
attainment, and and thethe existence
existence and and non-exist
non-exist-
ence
ence of beings?
of beings
69. How
69. How are horses, elephants,
are horses, elephants, deer caught? Pray
deer caught Pray
tell
tell me
me how.
how. What What is is aa proposition,
proposition, a
a teaching
teaching established
established
by
by the
the conjunction
conjunction of of reason
reason and illustration ?
and illustration
70.
70. Whence
Whence is is cause
cause andand effect
effect?? Various
Various errors
errors?? andand
, also
also reason
reason ?? [Why
[Why the the statement
statement that that there is] nothing
there is] nothing but but
Mind, that
Mind, that there
there is is no
no obj ective [literally, seen] world,
world, that
that
.
objective [literally, seen]
there
there is no ascending
is no ascending of of the stages?
the stages
71. Whence
71. Whence is is the
the state
state of imagelessness and
of imagelessness revulsion
and revulsion
which
which is is a hundredfold ?11 You
a hundredfold? You tell me. Likewise
tell me. Likewise about about
medical treatises, arts,
medical treatises, arts, crafts, sciences,
crafts, sciences, and
and teachings
teachings? ?
72. And
72. And alsoalso what
what areare the
the measurements
measurements of of the
the moun-
moun-
1 Not found in
in T'ang.
1
Not found T'ang.
 CHAPTER TWO
CHAPTEE TWO 29
29

tains,
tains, Sumeru,
Sumeru, and and thethe e arth What
earth? What are are the
the measurements
measurements
of
of the
the ocean,
ocean, moon,
moon, and and sunsun? TellTell me. me.
(31) 73.
(31) 73. How
How many many particles
particles of of dust
dust are are there
there in in the
the
body
body of
of a
a being
being? ? How
How many
many of
of the
the coarser
coarser ones,
ones, of
of the
the
finer
finer ones,
ones, and
and of
of the
the middle
middle ones
ones? ? How
How many
many particles of
. particles of
dust
dust in in every
every land
land ? How How many many in in every
every dhanva
dhanva ?
74.
74. In measuring distance
In measuring distance how how much
much is is aa hast
hasta, a, aa dhanu,
dhanu,
aa krosa,
krosa, a a yojana,
yojana, a a half-yojana
half-yojana? How How manymany of of rabbit-hairs,
rabbit-hairs,
of window-dust,
of window-dust, louse-eggs,
louse-eggs, or or ram-hairs,
ram-hairs, of of barley
barley?1
1

75.
75. How many grains
How many grains of barley of barley in
in a
a prastha
prastha? How How
many grains
many grains of
of barley
barley in
in a
a half-prastha
half -prastha? Likewise
Likewise how
how
many
many in
in a
a droJ;la,
drona, in
in a
a kharya,
kharya, a
a laksha,
laksha, a
a koti,
koti, a
a viilivana
vimvana ??
76.
76. How
How manymany atoms
atoms are
are there
there in
in a
a mustard-seed
mustard-seed?
How
How manymany mustard-seeds
mustard-seeds are there in
are there in a a rakshika
rakshika?? How How
many
many in in a bean, in
a bean, in a a dharaJ;l,a,
dharana, in in a a mash
mashaka aka ??
77. How
77. How many dharaJ;l,as are
many dharanas there in
are there in a a karsha
karsha?? How How
many
many karshas
karshas in in a a pala
pala?? andand howhow manymany palaspalas are are there
there in in
Mount
Mount Sumeru
Sumeru which
which is is a huge accumulation
a huge accumulation [[of of masses]
masses] ??
78.
78. You
You should
should ask ask meme thus,
thus, 0 son son ! Why
!
Why do do youyou askask
me otherwise How
me otherwise? How many many atoms
atoms are
are there
there in
in the
the body
body of of
aa Pratyekabuddha,
Pratyekabuddha, of of a a S ravaka,
Sravaka, of
of a
a Buddha,
Buddha, and
and of
of aa
Bodhisattva
Bodhisattva? (32)
(32) Why
Why do
do you
you not
not ask
ask me
me in
in this
this wise
wise?
79.
79. How
How manymany atoms atoms are are there
there at at the
the toptop of of a a flame
flame?
How
How many many atoms
atoms are are inin thethe wind
wind? How How many many in each
in each
sense-organ? How
sense-organ How many many in in a a pore
pore of of the
the skin
skin? in in thethe eye
eye-
brows
brows ??
Whence are
80. Whence
80. are these
these men men of of immense
immense wealth, wealth, kings, kings,
great
great sovereigns
sovereigns? ? How
How is
is the
the kingdom
kingdom taken
taken care
care of of by by
them? And
them And howhow about their emancipation
about their emancipation?
81.
81. Tell whence is
Tell whence prose and
is prose metre. Why
and metre. Why is is sexual
sexual
desire
desire universally
universally cherished
cherished ?? Whence Whence is is the
the variety
variety of of foods
foods
and
and drinks
drinks?? Whence
Whence the the man-woman
man-woman forest forest?
82. Wherefore
82. Wherefore are are the
the mountains
mountains of of Vajrasa:q:thanana
Yajrasamhanana?
Tell
Tell me whence, wherefore
me whence, wherefore ; are are they
; they likelike a a vision,
vision, a a dream,
dream,
and
and a a fata-morgana
f ata-morgana ?
8 3. Whence
83. Whence is is the arising of
the arising of clouds
clouds? And And whence
whence do do
See the A
See the bhidhm'1na7cosa, translated
AibhidharmaJcoSa, translated by
by Louis
Louis de
de la
la Vallee
Valise
POllS sin, Ch.
Poussin, Ch. III, p. 178.
Ill, p, 178.
30
30 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
the
the seasons
seasons rise rise ? Whence
Whence is is the
the nature
nature of taste ?? Whence
of taste Whence
is
is woman,
woman, man, man, and and hermaphrodite
hermaphrodite?
84.
84. Whence
Whence are are thethe adornments
adornments and and thethe Bodhisattvas
Bodhisattvas ??
Ask
Ask me, me, 0 my
my son
son! ! Whence
Whence are
are the
the divine
divine mountains
mountains
embellished by
embellished by the
the Rishis
Rishis and
and Gandharvas
Gandharvas?
85.
85. Whence is
Whence is the
the way way of emancipation?? Who
of emancipation Who is is in
in
bondage ? By
bondage By whom
whom is is he
he delivered
delivered ?? What
What is is the
the state
state ofof
one
one who practises tranquillisation
who practises tranquillisation ?? What What is is transformation,
transformation,
and who
and who are are those
those philosophers
philosophers ??
86. What
86. What is is meant
meant by by non-existence,
non-existence, existence,
existence, and and nono-
effect
effect? ? Whence
Whence arises
arises the
the visible
visible world
world? (33)
(33) How
How can
can
one
one be be cleansed
cleansed of of false intellection? Whence
false intellection Whence does does falsefalse
intellection
intellection arise arise??
87. Whence
87. Whence arisesarises action
action ?? And
And whence
whence its its departure
departure ??
Tell me. How
Tell me. How does does the the extinction
extinction of of thought
thought take take placeplace?1
And
And what
what is is meant
meant by by a a Samadhi
Samadhi ??
88.
88. Who
Who is is the
the one one that breaks through
that breaks through the the triple
triple
world
world ?? What What is is the
the position
position ? WhatWhat is is the
the body
body ? WhereWhere-
fore
fore the
the doctrine
doctrine that that beings
beings havehave no
no ego-soul
ego-soul?? What What is is

meant
meant by a
a teaching
by teaching in
in accordance
accordance with
with the
the world
world 11
?
x

89. Do
89. Do youyou askask me me about
about the
the marks
marks?? Do Do you
you ask ask meme
about
about egolessness
egolessness?? Do Do you you askask me
me about
about the the womb,
womb, about about
the Nyaya philosophers,
the Nyaya philosophers, 0 son son of
of the
the Victor
Victor??
90. How
90. How about
about eternalism
eternalism and and nihilism
nihilism?? How How is is the
the
mind tranquillised 1? Again
mind tranquillised Again [how [how about]
about] speech, knowledge,
speech, knowledge,
morality,
morality, family,
family, 0 son son of of the
the Victor
Victor??
91.
91. What
What is is meant
meant by by reasoning and
reasoning and illustrating,
illustrating, by by
master and
master and disciple,
disciple, by by manifoldness
manifoldness of
of beings,
beings, food
food and
and
drink,
drink, sky, sky, intelligence,
intelligence, . evil evil ones,
ones, and
and thethe statement
statement that that
there is
there is nothing
nothing but but the the thought-constructed
thought-constructed??
92. What
92. What do do you
you ask ask meme concerning
concerning trees trees and
and vines,
vines,
o son
son of of the
the Victor
Victor?? What What aboutabout diversity
diversity of of lands,
lands, and and
about
about Long-Penance
Long-Penance the the ishi
Rishi??
93.
93. What is
What is your
your family
family?? Who Who isis your
your master
master ?? You You
tell me, 0 son
tell me, son ofof the
the Victor.
Victor. Who Who areare the people who
the people who are are
despised
despised?? How How is is it
it that
that in in the
the Yoga
Yoga you you do do not
not attain
attain

:t SC1Jmvritya
Samvritya aesana is
is contrasted
contrasted to paramartha-satya, highest
1
deSana to paramarfhctrsatya, highest
truth.
truth.
 CHAPTER
CHAPTER TWO
TWO 31
31

enlightenment
enlightenment in in the
the world
world of of desire,
desire, but
but that
that inin the
the
Ak anishtha there is realisation
Akanishtha there is realisation? ?
94.
94. What
What dodo you
you ask
ask me
me about
about reasoning
reasoning?? ((34)
34) What
What
about
about the
the psychic
psychic faculties
faculties belonging
belonging to
to this
this world,
world, and
and about
about
the
the nature
nature orof a Bhikshu?
a Bhikshu
95. Do
95. Do you
you ask
ask me
me about Buddhas of
about Buddhas of Transrormation,
Transformation,
Buddhas
Buddhas of of Maturity
Maturity [or Recompense] f? About
[or Recompense] About Buddhas
Buddhas of of
the Knowledge of
the Knowledge Suehness? And
of Suchness And whence
whence is is the
the Bodhi
Bodhi-
sattva
sattva?f
96.
96. You
You ask
ask me,
me, 0 son
son ofof the
the Victor,
Victor, about
about thethe lands
lands
that
that are
are devoid
devoid ofof light, resembling
light, resembling a
a lute,
lute, a
a drum,
drum, and
and aa
flower,
flower, and
and about
about the
the mind
mind abiding
abiding in
in the
the seven
seven stages
stages? f
97. You
97. You ask
ask meme such
such and
and many
many other questions, which
other questions, which
are
are in accordance with
in accordance with the
the marks
marks [of[of Truth
Truth?] ?] and
and free
free from
from
erroneous
erroneous views.
views.

III
Ill
98.1
98. 1 II will
will instruct
instruct you
you asas regards
regards realisation
realisation and
and its
its

teaching
teaching; ; listen
listen to
to me
me intently
intently; ; I
I will
will give you
give you an
an explana
explana-
tion
tion of
of the
the statements,
statements, 0 son,
son, listen
listen to me, in
to me, regard to
in regard to the
the
one
one hundred
hundred and and eight
eight statements
statements as as recounted
recounted byby the
the
Buddhas.
Buddhas.
At
At that
that moment Mahamati the
moment Mahamati the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
said
said to
to the
the Blessed
Blessed One
One : What
:What is is meant
meant byby the
the one
one hundred
hundred
and
and eight
eight statements
statements?f22

1 This
1
This verse
verse is
is probably to be
probably to be separated
separated from
from the
the foregoing
foregoing ones
ones as
as
it
it forms
forms a
a sort
sort of
of introduction
introduction to
to what
what follows.
follows. The
The one
one hundred
hundred and
and
eight
eight questions (praSna) so
questions (prana) so called
called are
are not
not to
to be
be necessarily
necessarily identified
identified
with
with the
the one hundred and
one hundred eight statements
and eight statements (pada)
(paaa) which
which are
are uniform ely
unif ormely
negated
negated inin the paragraph that
the paragraph comes after.
that comes after. Some subjects
Some subjects are common
are common
to
to the Questions and
the Questions and the
the Negations,
Negations, butbut others
others are
are not.
not. I do
I do not
not think
think
there
there is
is any
any organic relationship between
organic relationship between thethe two sections.
two sections. What
What
strikes
strikes one
one in both the
in both the Questions
Questions and
and the
the Negations
Negations isis that
that trivial
trivial
subjects
subjects are
are mixed
mixed upup with
with important
important ones
ones as
as equally
equally constituting the
constituting the
content
content of self-realisation. The
of self-realisation. The Sutra
Sutra proper
proper which
which is supposed to
is supposed to
concern
concern itself
itself with
with them
them is
is also
also devoid
devoid of
of an
an intimate
intimate connection
connection with
with
them.
them.
2 Here
Here isis one
one of
of the
the most
most mysterious
mysterious and
and unintelligible
unintelligible portions
2
portions
of
of the
the Lahkavatara Sutra. The
Lankavatara Batra. The Sanskrit
Sanskrit word
word for
for "statement"
"statement" isis paaa,
pada,
which
which literally
literally means, "foot-step," "a
means, "foot-step," "a footing,"
footing," "a
"a position,"
position," "a
"a subject,"
subject,"
"an
"an abode,"
abode," "a"a matter
matter of
of talk," "a portion of
talk," "a portion of aa line
line in
in a
a stanza," etc.
stanza," etc.
32
32 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
The Blessed One
The Blessed One said said:: A statement concerning birth
statement concerning birth
is
is no
no statement
statement concerning
concerning birth birth;; aa statement
statement concerning
concerning
eternity
eternity isis no
no statement
statement concerning
concerning eternity.
eternity. [The
[The topics
topics
thus
thus negated
negated are are as
as follows
follows::11 ]] the
the characteristic
characteristic marks,marks,
abiding and
abiding and changing,
changing, moment, moment, self-nature,
self-nature, emptiness,
emptiness,
annihilation, mind,
annihilation, mind, the
the middle,
middle, permanence, causation,
permanence, causation, cause,
cause,
the
the passions,
passions, desire,
desire, ((35)35 ) means,
means, contrivance,
contrivance, purity,
purity, infer
infer-
ence
ence [[or
or conclusion] , illustration,
conclusion], illustration, a
a disciple,
disciple, a
a master,
master, a a
family,
family, the
the triple
triple vehicle,
vehicle, imagelessness,
imagelessness, vows,vows, the triple
the triple
circle,
circle, form,
form, duality
duality of of being
being and non-being, bothness,
and non-being, bothness, thethe
noble wisdom of
noble wisdom self-realisation, the
of self-realisation, bliss of
the bliss of the present world,
the present world,
lands,
lands, atoms,
atoms, water,
water, a bow, reality,
a bow, reality, numbers
numbers andand mathematics,
mathematics,
the psychic powers,
the psychic powers, the
the sky, clouds,
sky, clouds, the
the arts
arts and
and crafts and
crafts and
sciences,
sciences, the
the wind,
wind, the
the earth, thinking, thought-construc
earth, thinking, thought-construc-
tions, self-nature,
tions, self-nature, thethe aggregates,
aggregates, being,
being, insight,
insight, Nirvana,
Nirvana,
that
that which
which is is known,
known, the philosophers, disorder,
the philosophers, disorder, a a vision,
vision, aa
dream, (36)
dream, (36) a mirage, aa reflection,
a mirage, reflection, aa circle
circle made
made in in the dark
the dark
by
by a fire-brand, the
a fire-brand, the city
city of of the Gandharvas, the
the G-andharvas, the heavens,
heavens, foodfood
and
and drink,
drink, sexuality,
sexuality, philosophical
philosophical views,
views, thethe Paramitas,
Paramitas,
morality,
morality, thethe moon
moon and and the the sun
sun andand stars,
stars, truth,
truth, effect,
effect,

For the
For the Sanskrit pada the
Sanskrit paaa the Chinese
Chinese translators
translators have
have " 1u ", "
"fa", .H. ". "fE",
"&","&" ,

" {t ", but

"f-fe", but as
as they
they stand
stand these
these translations
translations do
do not
not give
give any
any sense
sense toto the
the
general context. 10 is
general context, -fa] perhaps the
is perhaps the best
best in
in retaining
retaining thethe original
original sense,
sense,
but
but itit is
is to
to bebe understood
understood in in the
the sense
sense ofof "a
"a proposition,"
proposition," "a "a statement,"
statement,"
and
and each
each sentence
sentence containing
containing this
this word
word inin the
the following
following negations
negations means
means
that
that eacheach subject
subject referred
referred toto isis not properly conceived,
not properly conceived, because,
because, for for
instance,
instance, the the concept
concept of of birth
birth isis not
not in accordance with
in accordance with the
the true
true under
under-
standing
standing of of reality.
reality. Birth
Birth stands
stands against
against death,
death, they
they areare relative
relative
notions, and
notions, and do do not
not apply
apply to
to aa world
world where
where things
things are perceived in
are perceived in their
their
absolute
absolute aspect.
aspect. Therefore, any
Therefore, any statement
statement thatthat might
might be be made
made concon-
cerning
cerning birthbirth areare not at an
not at all true
true;; birth
birth isis no-birth,
no-birth, death
death is no-death,
is no-death,
and
and so so on.
on. Even
Even of of such
such notions
notions as as truth,
truth, realisation,
realisation, self-nature,
self -nature, mind,
mind,
paramitas,
paramitas, the the same
same can
can be
be said
said;; to to make
make a statement about
a statement about anything
anything
is
is to
to falsify
falsify it.
it. Hence the
Hence the series
series of of negations
negations as illustrated here.
as illustrated here. ButBut
the
the mysterious
mysterious fact fact about
about them
them is is the
the reference
reference to to so
so many
many trite
trite
subjects which
subjects which are are evidently
evidently inin nono direct connection with
direct connection with thethe teachings
teachings
of
of thethe Mahayana.
Mahayana. There There must
must be be something
something historical
historical about
about these
these
references
references of of which
which thethe translator
translator is is at present quite
at present quite ignorant.
ignorant. Another
Another
mystery
mystery here here concerns
concerns thethe number
number of padas:: why
of paaas 108, and
why 108, and not
not more
more
01' less
or less?
1 To To avoid
avoid repetitions,
repetitions, thethe subjects
subjects alone
alone are
are mentioned
mentioned whichwhich are
1
are
systematically
systematically negated negated in in the
the text.
text.
 CHAPTER
CHAPTER TWO 33
.33

annihilation
annihilation and origination, medical
and origination, medical treatment,
treatment, thethe charac
charac-
teristic marks,
teristic marks, the
the limbs,
limbs, arts
arts and
and sciences,
sciences, Dhyana, error,
Dhyana, error,
the
the seen
seen [world] , protection, dynasty,
[world] protection, dynasty,
,
ishi, kingdom,
Eishi, appre
kingdom, appre-
hension, treasure, explanation,
hension, treasure, explanation, the the Icchantika,
Icehantika, man,
man, woman,
woman,
and
and hermaphrodite,
hermaphrodite, taste,
taste, action,
action, the
the body,
body, false
false intellection,
intellection,
motives,
motives, sense-organs,
sense-organs, the the Samskrita,l
Samskrita, cause
1
cause and
and effect,
effect, the
the
Kanishtha,2
Kanishtha, the
2
the seasons,
seasons, a a luxuriant
luxuriant growth
growth of of trees, vines
trees, vines
and
and shrubs,
shrubs, (37)
(37) multiplicity, entering into
multiplicity, entering into the
the teaching,
teaching,
systems
systems of
of morality,
morality, the
the Bhikshus,
Bhikshus, the
the powers
powers added
added [by
[by the
the
Buddha]
Buddha], , the
the lutes.
lutes. These
These are
are the
the one
one hundred
hundred and
and eight
eight
statements
statements recounted
recounted by by the Buddhas of
the Buddhas of the past.
the past.

IV
IV
At
At that
that moment,
moment, Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
said
said again
again to
to the
the Blessed
Blessed One
One
: : In
In how
how many ways, Blessed
many ways, Blessed
One,
One, does
does the
the rise, abiding,
rise, abiding, and
and ceasing
ceasing of
of the
the Vijfianas
Vijnanas take
take
place
place ?
?

The Blessed One

The Blessed One replied
replied:: There
There are
are two
two ways, Maha
ways, Maha-
mati,
mati, in
in which
which the rise, abiding,
the rise, abiding, and
and ceasing
ceasing of
of the
the Vijfianas
Vijnanas
take
take place,
place, andand this
this isis not
not understood
understood by by the
the philosophers.
philosophers.
That
That is
is to
to say,
say, the
the ceasing
ceasing takes
takes place
place asas regards
regards continuation
continuation
and
and form.
form. In In the rise of
the rise of the
the Vijfianas, also, these
Vijnanas, also, these two are
two are
recognisable
recognisable: : the
the rise
rise as
as regards
regards continuation
continuation and
and the
the rise
rise
as
as regards
regards form.
form. In In the
the abiding,
abiding, also,
also, these
these two
two [[are
are dis
dis-
cernible]
cernible] :: the
the one
one taking place
taking place as
as regards
regards continuation
continuation and
and
the
the other
other as regards form.
as regards form.

[Further,]
[Further,] three
three modes
modes are are distinguishable
distinguishable in
in the
the
Vijnanas:: ((1)
Vijiianas 1 ) the
the Vijfiana
Vijnana as
as evolving, (2)
evolving, (2) the
the Vijfiana
Vijnana asas
pro ducing effects,
producing and ((3)
effects, and 3 ) the
the Vijfiana
Vijnana as
as remaining
remaining in
in its
its
original
original nature.
nature.

[Further,]
[Further,] Mahamati,
Mahamati, in
in the
the Vijiianas,
Vijnanas, which
which are
are said
said
to
to be
be eight,
eight, two
two functions
functions generally
generally are
are distinguishable,
distinguishable, the
the
perceiving
perceiving andand the
the object-discriminating.
object-discriminating. As
As aa mirror
mirror
reflects
reflects forms,
forms, Mahamati,
Mahamati, the
the perceiving
perceiving Vijfiana
Vijnana perceives
perceives
1 Anything
Anything that
that produces
produces an
an effect.
effect.
2 A
A class
class of
of deities.
deities.
34
34 LANKAVATARA SUTRA
LANKAVATARA SUTRA
objects] . Mahamati,
[[objects]. between the
Mahamati, between two, the
the two, the perceiving Vij
perceiving Vij-
fiana and
nana and thethe object-discriminating Vij fia
object-discriminating Vijnana,n a, there
there is
is no
no
difference ; they
difference; they are
are mutually
mutually conditioning.
conditioning. Then,
Then, Maha
Maha-
mati,
mati, the
the perciving Vijfiana functions
perciving Vijnana functions because
because of transforma
of transforma-
tion 's taking
tion's taking place
place [in [in the
the mind]
mind] by reason of
by reason of a mysterious
a mysterious
habit-energy, while,
habit-energy, while, Mahamati,
Mahamati, the the object-discriminating
object-discriminating
Vijfiana (38)
Vijnana (38) functions
functions becausebecause of of the
the mind
mind's 's discriminating
discriminating
an
an objective
objective world world and and because
because of of the habit-energy ac-
the habit-energy ac
cumulated
cumulated by by erroneous
erroneous reasoning
reasoning since
since beginningless
beginningless time.
time.
Again,
Again, Mahamati,
Mahamati, by by the the cessation
cessation of of allall the
the sense
sense-
Vijfianas
Vijnanas is
is meant
meant the
the cessation
cessation of
of the
the A layavijfiana's
Alayavijnana's
variously
variously accumulating
accumulating habit-energyhabit-energy which which is is generated
generated
when
when unrealities
unrealities are are discriminated.
discriminated. This, This, Mahamati,
Mahamati, is is

known
known as as the
the cessation
cessation of of thethe form-aspect
form-aspect of of the
the Vijfianas.
Vijnanas.
Again,
Again, Mahamati,
Mahamati, the the cessation
cessation of of the
the continuation
continuation-
aspect of
aspect of the
the Vijfianas
Vijnanas takes takes placeplace in in this
this wise
wise:: that
that is is to
to
say, l\iahamati,
say, Mahamati, when
when both
both that
that which
which supports [the
supports [the Vij- Vij
fianas]
nanas] and and that
that which
which is is comprehended
comprehended [by [by thethe Vijfianas]
Vijnanas]
cease
cease to to function.
function. By By that
that which
which supports
supports [the Vijfianas]
[the Vijnanas]
is
is meant
meant the the habit-energy
habit-energy [[or or memory]
memory] which which has has been
been acac-
cumulated
cumulated by by erroneous
erroneous reasoning
reasoning since since beginningless
beginningless time time ;;

and
and by by that
that which
which is comprehended [by
is comprehended [by thethe Vijfianas]
Vijnanas] is is

meant
meant the the objective
objective world world perceived
perceived and and discriminated
discriminated by by
the
the Vijfianas,
Vijnanas, which which is, is, however,
however, no no more
more thanthan Mind
Mind itself.
itself.

Mahamati,
Mahamati, it
it is
is like
like a
a lump
lump of
of clay
clay and
and the
the particles of
particles of
dust
dust making
making up up its
its substance,
substance, they they are
are neither
neither different
different nor
nor
not-different
not-different;; again,again, it it is
is like
like gold
gold and and various
various ornaments
ornaments
made
made of of it.
it. If,
If, Mahamati,
Mahamati, the the lump
lump of of clay
clay is is different
different fromfrom
its
its particles
particles of of dust,
dust, no no lump
lump willwill ever
ever come
come out out of of them.
them.
But
But as as it
it comes
comes out out of of them
them it it is
is not
not different
different from from the the
particles
particles of of dust.
dust. Again,
Again, if if there
there is is no
no difference
difference betweenbetween
the
the two,
two, thethe lump
lump willwill be be indistinguishable
indistinguishable from from its its particles.
particles.
Even
Even so, Mahamati,
so, Mahamati, if
if the
the evolving Vijfiana
evolving Vijnana are
are different
different
from
from thethe A layavijfiana, even
Alayavijnana, even in in its
its original form,
original form, the
the A laya
Alaya
cannot
cannot be be their
their cause.
cause. Again,
Again, if if they
they are are not
not different
different the the
cessation
cessation of of the
the evolving
evolving Vijfianas
Vijnanas will will mean
mean the the cessation
cessation of of
the A
the layavijfiana, but
Alayavijnana, but therethere is is no
no cessation
cessation of of its
its original
original
form.
form. rrherefore,
Therefore, Mahamati,
Mahamati, what what ceases
ceases to to function
function is is not
not
 CHAPTER
CHAPTEE TWO 35
35

the Alaya in
the Alaya in its
its original
original self-form,
self -form, but
but isis the
the effect-producing
effect-producing
form of the Vijiianas.
form of the Vijnanas. When
When this
this original
original self-form ceases to
self -form ceases to
exist, then
then there
there will
will indeed
indeed be
be the
the cessation
cessation of
of the
the A laya
Alaya-
exist,
VIJnana.
vijnana. (39)
(39) If,
If, however,
however, there
there is is the
the cessation
cessation ofof the
the
A layavijiiana,
Alayavijnana, this
this doctrine
doctrine will
will in
in no
no wise
wise differ
differ from
from the
the
nihilistic
nihilistic doctrine
doctrine of of the
the philosophers.
philosophers.
This
This doctrine,
doctrine, Mahamati,
Mahamati, as as it
it isis held
held by by the
the philos
philos-
ophers,
ophers, is is this
this:: When
When the the grasping
grasping of of anan objective
objective world
world
ceases
ceases the
the continuation
continuation of of the
the Vijiianas
Vijnanas is is stopped
stopped ; and
and when
;
when
there
there is is no more of
no more of this continuation in
this continuation in the
the Vijiianas,
Vijnanas, thethe
continuation
continuation that that has
has been
been going
going on
on since
since beginningless
beginningless time
time
is also
is also destroyed.
destroyed. Mahamati,
Mahamati, the the philosophers
philosophers maintain
maintain that
that
there
there is is aa first
first cause from which
cause from which continuation
continuation takes takes place
place;;
they
they do do not
not maintain
maintain thatthat the
the eye-Vijfiana
eye-Vijnana arises arises from
from the
the
interaction
interaction of of form
form andand light
light;; they
they assume
assume another
another cause.
cause.
What
What is is this
this cause, Mahamati? Their
cause, Mahamati Their first
first cause
cause is
is known
known
as
as spirit (pradhana),, soul
spirit (pradhana) (purusha),, lord
soul (puntsha) (isvara),, time,
lord (ivara) time,
or
or atom.
atom.

V
V
Again, Maha.
Again, mati, there
Mahamati, there are
are seven
seven kinds
kinds of
of self-nature
self -nature : :

collection samudaya) , being

collection ((samudaya) bhava) , characteristic
being ((bhdva),
,
characteristic marks
marks
(lakshana,} , elements
(lakshaflJa) (mahdbhuta),, causality
elements (mahabh'Cda)
, causality (hetu) con
(hetu),, con-
ditionality (pratyaya) , and
ditionality (pratyaya) perfection (nishpatti)
and perfection
, (nishpatU) .1
1
-

VI
VI
Again, Mahamati,
Again, Mahamati, therethere are
are seven
seven kinds
kinds of
of first
first princi
princi-
ple [ or highest reality, pararnartha]
ple [or highest reality, paramdrtha] : the
the
: world
world of
of thought
thought
citta-gocal'a) , the
((citta-gocara} ,
world of
the world knowledge (jfi,ana-
of knowledge (jndna-),) , the
the world
world
of
of super-knowledge (pra.jiia-
super-knowledge (prajna-), ) , the
the world
world of
of dualistic
dualistic views
views
(drishti-
(drishti-),) , the
the world
world beyond
beyond dualistic
dualistic views,
views, thethe world
world
beyond
beyond the .B odhisattva-stages, and
the.Bodhisattva-stages, and a a world
world where
where the
the Tatha
Tatha-
gata
gata attains
attains his
his self-realisation.
self-realisation. 2
2

1 What
What isis exactly
exactly meant
meant by
by these concepts regarded
these concepts regarded as
as self-nature
self -nature
(svabha
(svabhava} va) is
is difficult
difficult to
to define
define as
as far
far as
as the Lahlcavatara is
the Lan7cavatara is concerned.
concerned.
II These
These seven
seven principles
principles or
or realities
realities are
are not
not explained
explained in
in the
the text.
text.
But
But we
we cancan state
state that
that they
they are
are so
so many
many different
different kinds
kinds of
of Paramartha,
Paramartha,
as
as in
in the
the case
case of
of Svabhava,
Svabhava, so so considered
considered by by different
different schools
schools of philoso
of philoso-
phers
phers or or BUddhists.
Buddhists.
36
36 LANKAVATARA SUTRA
LANKAVATARA
(40)
(40) Mahamati,
Mahamati, this this is
is the
the self-nature,
self -nature, the the first
first principle,
principle,
the essence,
the essence, which which constitutes
constitutes the
the being
being of
of the
the Tathagatas,
Tathagatas,
Arhats,
Arhats, Fully-Enlig'htened
Fully-Enlightened Ones Ones of of the past, present,
the past, present, and and
future, whereby, perfecting
future, whereby, perfecting things things of
of this
this world
world and
and of
of aa
world beyond this,
world beyond they,
this, they, by
by means
means of
of a
a noble
noble eye
eye of
of trans
trans-
cendental wisdom,
cendental wisdom, enter
enter into various phases
into various phases of existence,
of existence,
individual
individual and general, and
and general, and establish
establish them.them. And And whatwhat isis

thus
thus established
established by by them
them is is not
not to to be be confused
confused with with the
the
erroneous
erroneous teachings
teachings generally held by
generally held by thethe philosophers.
philosophers.
Mahamati,
Mahamati, what
what are
are these
these erroneous
erroneous teachings
teachings accepted
accepted
generally
generally by by the philosophers!? [Their
the philosophers error lies
[Their error lies in
in this]
this] that
that
they
they do
do not
not recognise
recognise an
an obj ective
objective world
world to
to be
be of
of IVlind
Mind itself
itself
which
which is is erroneously
erroneously discriminated
discriminated;; and, and, not not understanding
understanding
the
the nature
nature of of the
the Vij:fianas
Vijnanas whichwhich llre are also
also no more than
no more than
manifestations of
manifestations of Mind,
Mind, like simple-minded ones
like simple-minded ones that
that they
they
are,
are, they
they cherish
cherish the
the dualism
dualism of being and
of being and non-being
non-being wherewhere
there
there isis but
but [one
[one]] self-nature
self -nature andand [one[one]] first
first principle.
principle.
Again, Mahamati, my
Again, Mahamati, my teaching teaching consists
consists in
in the
the cessation
cessation
of
of sufferings arising
sufferings arising from
from the
the discrimination
discrimination of
of the
the triple
triple
world
world; ; in
in the
the cessation
cessation of
of ignorance,
ignorance, desire, deed, and
desire, deed, and
causality
causality;; and and in
in the
the recognition
recognition thatthat an an objective
objective world,
world, like
like
aa vision,
vision, is is the manifestation of
the manifestation of Mind itself.
Mind itself.

VII
VII
Mahamati,
Mahamati, there
there are
are some
some Brahmans
Brahmans and and S ramaJ;las who
Sramanas who
assume
assume something
something out
out of
of nothing, saying
nothing, saying that
that there
there exists
exists
aa substance
substance which
which is is bound
bound up up inin causation
causation andand abides
abides in
in
time,
time, and
and that
that the
the Skandhas, Dhatus,
Skandhas, Dhatus, and
and A yatanas
Ayatanas have
have
their
their genesis
genesis and and continuation
continuation in in causation
causation and,
and, after
after thus
thus
existing,
existing, pass
pass away.
away.
They
They areare those,
those, Mahamati,
Mahamati, who who hold
hold aa destructive
destructive andand
nihilistic
nihilistic view
view concerning
concerning such subjects as
such subjects as continuation,
continuation,
activity,
activity, rising,
rising, breaking-up,
breaking-up, existence,
existence, Nirvana,
Nirvana, the the path,
path,
karma, fruition,
karma, fruition, and
and truth.
truth. (41) Why
(41) Why? Because
Because they
they have
have
not
not attained
attained an an intuitive
intuitive understanding
understanding [of [of the
the Truth]
Truth],,
because they
because they have
have nono fundamental
fundamental insight
insight of
of things.
things. Maha
Maha-
mati,
mati, it
it is
is like
like aa jjar
ar broken
broken in pieces which
in pieces which is is unable
unable toto
function
function as as aa jjar;
ar ; again,
again, it
it is
is like
like a a burnt
burnt seed
seed which
which iis
 CHAPTER TWO 3377

incapable
incapable of of sprouting.
sprouting. Even Even so, so, Mahamati,
Mahamati, theirtheir Skandhas,
Skandhas,
Dhatus,
Dhatus, and and A yatanas which
Ayatanas which theythey regard
regard as subject to
as subject to
changes
changes are are really
really incapable
incapable of of uninterrupted
uninterrupted transformation
transformation
because
because their
their views
views do do not
not originate
originate from from the perception of
the perception of
an objective
an objective world world as
as a
a manifestation
manifestation of
of Mind
Mind itself
itself which
which
is
is erroneously
erroneously discriminated.
discriminated.
If
If again,
again, Mahamati, something
Mahamati, something comes comes out
out ofof nothing
nothing andand
there
there is is the
the rise
rise ofof the
the Vijiianas
Vijnanas by reason of
by reason of a combination
a combination
of
of the
the three
three effect-producing
effect-producing causes, causes, we we can
can saysay the
the same
same ofof
aa non-existing
non-existing thing,thing, thatthat a a tortoise
tortoise would
would growgrow hair
hair and
and
sands produce oil.
sands produce oil. [As
[As this
this isis impossible]
impossible] thisthis proposition
proposition
does not avail,
does not avail, it
it ends
ends in
in affirming
affirming nothing. And,
nothing. And, Maha
Maha-
mati,
mati, it
it follows
follows that
that deed, work,
deed, work, and
and cause
cause [of
[of which
which they
they
speak]
speak] will
will be
be of
of no
no use,
use, and
and so
so also
also with
with their
their reference
reference
to
to being
being andand non-being.
non-being. Mahamati,Mahamati, when when they
they argue
argue that
that
there
there isis aa combination
combination of of the
the three
three effect-producing causes,
effect-producing causes,
they
they dodo this
this byby the
the principle
principle of of cause
cause andand effect
effect [which
[which isis to
to
say,
say, by
by the principle that
the principle that something
something comes comes out
out of something
of something
and
and not
not of of nothing]
nothing] ; and
;
and thus
thus there
there are
are [such
[such things
things as]as]
past, present,
past, present, and
and future,
future, and
and being
being and
and non-being.
non-being. As As long
long
as
as they
they remain
remain on on their
their philosophic
philosophic ground,
ground, their
their demonstra
demonstra-
tion
tion will
will be
be byby means
means of of their
their logic
logic and
and text-books,
text-books, for for the
the
memory
memory of of erroneous
erroneous intellection
intellection will will ever
ever cling
cling toto them.1
them. 1
Thus,
Thus, Mahamati,
Mahamati, simple-minded
simple-minded ones, ones, poisoned
poisoned by by an an
erroneous
erroneous view, declare the
view, declare the incorrect
incorrect way way ofof thinking
thinking taught
taught
by
by the
the ignorant
ignorant to to be the one
be the one presented
presented by by the
the All-Knowing
All-Knowing
One.
One.
Again,
Again, Mahamati,
Mahamati, there there are are some
some Brahmans
Brahmans and and
1 The
The reasoning here may
may be be aa little
little difficult
difficult to
to follow. The
1
reasoning here follow. The
general
general idea
idea maintained
maintained by by the LanJcavatdra is
the LahkiZvatara is that
that asas long
long asas a world
a world
of
of relativity
relativity is asserted there
is asserted there isis an
an ever-recurring
ever-reeurring chain
chain of causation
of causation
which
which cannot
cannot be be denied
denied in
in any
any circumstance.
circumstance. In In this case we
this case cannot
we cannot
talk
talk of
of anything
anything coming
coming toto an
an end
end or cessation. The
or cessation. The fault
fault with
with the
the
philosophers
philosophers is is that
that they
they have
have no no fundamental
fundamental intuition
intuition into
into the essen
the essen-
tial
tial nature
nature of
of an an objective
objective world-a
world a world
world of of particulars-which
particulars which is is
l'eally
really the
the projection
projection of of mind
mind by reason of
by reason of memory
memory or or the
the habit-energy
habit-energy
accumulated
accumulated since
since beginningless
beginningless time.
time. When
When this
this thought
thought is is thoroughly
thoroughly
grasped,
grasped, the
the philosopher's
philosopher's point
point of of view
view may
may also
also hold
hold good
good asas far
far as
as
it goes.
it goes. As
As they
they lack,
lack, however,
however, the the fundamental
fundamental intuition,
intuition, allall the
the
logical
logical superstructure
superstructure theythey build
build isis essentially
essentially an
an error.
error.
38
38 LANKAVATARA
LANKAVATABA SUTRA
S ramaI).as who
Siramanas wlio (42)(42) recognising
recognising that that thethe external
external world world
which is of Mind itself
which is of Mind itself is seen as is seen as such
such owing
owing to to the dis
the dis-
crimination
crimination and
and false
false intellection
intellection practised
practised since
since beginning
beginning-
less time,
less time, knowknow that that the the world
world has has nono self-nature
self-nature and and hashas
never
never been been born,
born, it
it is
is like
like a
a cloud,
cloud, a
a ring
ring produced by a
produced by a
firebrand,
firebrand, the
the castle
castle of
of the
the Gandharvas,
Gandharvas, a
a vision,
vision, a
a mirage,
mirage,
the
the moon
moon as as reflected
reflected in in the
the ocean,
ocean, and and a a dream
dream ; that
;
that Mind
Mind
in
in itself
itself has
has nothing
nothing to to do
do with
with discrimination
discrimination and and causation,
causation,
discourses
discourses of of imagination,
imagination, and and terms
terms of of qualification
qualification ((laJcshya-
lakshya
laksliana,} ; that
laksha1Ja) ;
that body,
body, property,
property, and and abode
abode are are objectifica
objeetifiea-
tions
tions of of thethe A layavijiiana,11 which
Alayavijnana, which is is in
in itself
itself above
above [the[the
dualism
dualism of] of] subject
subject and and object
object; ; that
that the
the state
state of
of imageless
imageless-
ness
ness which
which is is in
in compliance
compliance with with the the awakening
awakening of of Mind
Mind
itself,2
itself,
2
is
is not
not affected
affected by
by such
such changes
changes as
as arising,
arising, abiding,
abiding,
and
and destruction.
destruction.
The
The Bodhisattvas-Mahasattvas,
Bodhisattvas-Mahasattvas, Mahamati, Mahamati, will before
will before
long
long attain
attain to to the
the understanding
understanding that that Nirvana
Nirvana and and Samsara
Samsara
are
are one.
one. Their
Their conduct,
conduct, Mahamati,
Mahamati, will will be be in in accordance
accordance
with
with the the effortless
effortless exhibition
exhibition of of a a great
great loving heart
loving heart thatthat in
in-
geniously
geniously contrives
contrives means
means [of salvation] ,
[of salvation], knowing knowing that
that all
all
beings
beings have
have the
the nature
nature of
of being
being like
like a
a vision
vision or
or a
a reflection,
reflection,
and
and that
that [there
[there is is one
one thing
thing which
which is] is] not
not bound
bound by by causa
causa-
tion,
tion, being
being beyond
beyond the the distinction
distinction of of subject
subject and and object
object;;
[[and
and further]
further] seeingseeing thatthat there
there is is nothing
nothing outside
outside Mind,
Mind, andand
in accordance with
in accordance with a position of
a position unconditionality, they
of unconditionality, will
they will
by degrees pass
by degrees pass through
through the various stages
the various stages of of Bodhisattva
Bodhisattva-
hood
hood and and will
will experience
experience the
the various
various states
states of
of Samadhi,
Samadhi, and and
will
will byby virtue
virtue of
of their
their faith
faith understand
understand that
that the
the triple
triple world
world
is
is ofof Mind
Mind itself,
itself, and and thus understanding will
thus understanding will attain
attain thethe
Samadhi
Samadhi Mayopama.
Mayopama. The The Bodhisattvas
Bodhisattvas entering entering into the
into the
state
state of of imagelessness
iinagelessness where where theythey see see into
into thethe truth
truth of Mind
of Mind-
only,
only, arriving
arriving at at the abode of
the abode of the
the Paramitas,
Paramitas, and and keeping
keeping
themselves
themselves away away from from the the thought
thought of of genesis,
genesis, deed,deed, andand
discipline,
discipline, they they willwill attain
attain the the Samadhi
Samadhi Vajravimbopama
Vajravimbopama
which
which is is in
in compliance
compliance with with thethe Tathagatakaya
Tathagatakaya and and with
with the
the
transformations
transformations of of suchness.
suchness. -After-After achieving
achieving a
a revulsion
revulsion
1 The
The translator
translator here
here follows
follows the T'ang reading.
reading.
1
the T'ang
2 This
This clause does not
not appear
appear in
in T'ang.
2
clause does T'ang.
 CHAPTER TWO 39
39

in
in the
the abode
abode [of[of the
the Vijfianas]
Vijnanas],, Mahamati,
Mahamati, they they will
will
gradually
gradually realise
realise the
the Tathagatakaya,
Tathagatakaya, which
which is is endowed
endowed with
with
the powers, the
the powers, the psychic
psychic faculties,
faculties, self-control,
self-control, love,
love, compas
compas-
sion, and means ; which can enter into all the Buddha-lands
sion, and means which can enter into all the Buddha-lands
;

and
and into
into the
the sanctuaries
sanctuaries ofof the
the philosophers
philosophers;; andand which
which is is
beyond
beyond the
the realm
realm of
of (43) Citta-mano-manovijfiana.
(43) Citta-mano-manovijnana. There
There-
fore,
fore, Mahamati,
Mahamati, these
these Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas who who wish,
wish, by
by
following
following thethe Tathagatakaya,
Tathagatakaya, to to realise
realise it,
it, should
should exercise
exercise
themselves,
themselves, in in compliance
compliance with
with the
the truth
truth of
of Mind-only,
Mind-only, to to
desist
desist from
from discriminating
discriminating andand reasoning
reasoning erroneously
erroneously on on
such
such notions
notions asas Skandhas, Dhatus, A
Skandhas, Dhatus, yatanas, thought,
Ayatanas, thought, causa
causa-
tion, deed, discipline,
tion, deed, discipline, and
and rising,
rising, abiding,
abiding, and
and destruction.
destruction.

VIII
VIII
Perceiving
Perceiving that
that the
the triple
triple existence
existence isis by reason of
by reason of the
the
habit-energy
habit-energy of erroneous discrimination
of erroneous discrimination and and false
false reason
reason-
ing
ing that
that has
has been going on
been going on since
since beginningless
beginningless time,time, and
and
also
also thinking
thinking ofof the
the state
state ofof Buddhahood
Buddhahood whichwhich is is imageless
imageless
. and
and unborn,
unborn, [the
[the Bodhisattva]
Bodhisattva] will will become
become thoroughly
thoroughly con
con-
versant
versant with
with the
the noble
noble truth
truth ofof self-realisation,
self-realisation, will
will become
become a a
perfect
perfect master
master of of his
his own mind, will
own mind, will conduct
conduct himself
himself without
without
effort,
effort, will
will be
be like
like aa gem
gem reflecting
reflecting aa variety
variety of colours, will
of colours, will
be
be able
able to
to assume
assume the body of
the body of transformation,
transformation, will
will be
be able
able
to
to enter
enter into
into the
the subtle
subtle minds
minds of of all
all beings,
beings, and, because of
and, because of
his
his firm
firm belief
belief in
in the
the truth
truth of of Mind-only,
Mind-only, will,
will, by
by gradually
gradually
ascending'
ascending the the stages, become established
stages, become established in in Buddhahood.
Buddhahood.
Therefore,
Therefore, Mahamati,
Mahamati, let let the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva be be well
well
disciplined
disciplined inin self-realisation.
self-realisation.

IX
IX
Then
Then Mahamati
Mahamati said
said : Teach
Teach me,
: me, Blessed
Blessed One,
One, concern-
concern
ing
ing that most subtle
that most subtle doctrine
doctrine which explains the
which explains the Citta,
Citta,
Manas,
Manas, Manovijfiana,
Manovijnana, the the :five
five Dharmas,
Dharmas, thethe Svabhavas,
Svabhavas, and
and
the
the Lakshanas
Lakshanas ; which
which is
;
is put
put in practice by
in practice by the Buddhas and
the Buddhas and
BOdhisattvas
Bodhisattvas ; which
which is
;
is separated
separated fromfrom the
the state
state of
of mind
mind
which recognises aa world
which recognises world asas something
something outside
outside Mind
Mind itself
itself;;
and
and which,
which, breaking down all
breaking ' down all the
the so-called
so-called truths
truths established
established
by
by words
words and reasonings, constitutes
and reasonings, constitutes the
the essence
essence of
of the
the teach-
teach-
40
40 LANKAVATARA SUTRA
SUTRA
ings
ings ofof all
all the Buddhas. Pray
the Buddhas. Pray teach
teach thisthis assembly
assembly headedheaded
by
by the
the Bodhisattvas
Bodhisattvas gathering
gathering on
on Mount
Mount Malaya
Malaya in
in the
the city
city
of
of L anka ; teach
Lanka; teach them
them regarding
regarding the the Dharmakaya
Dharmakaya which which is is

praised
praised by by the Tathagatas and
the Tathagatas and which
which is is the
the realm
realm of of (44)
(44)
the A
the layavijfiana which
Alayavijnana which resembles
resembles the the ocean
ocean with
with itsits waves.
waves.
Then
Then the the Blessed
Blessed One One again
again speaking
speaking to to Mahamati
Mahamati the the
Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said this
this : The
: The reasons
reasons whereby
whereby the the
eye-consciousness
eye-consciousness arises
arises are
are four.
four. What
What are
are they
they? They They
are : ((1)
are : 1 ) The
The clinging
clinging to to an
an external
external world,
world, notnot knowing
knowing that that
it
it is
is of
of Mind
Mind itself ;
itself; (2) (2) The
The attaching
attaching to
to form
form and
and habit
habit-
energy
energy accumulated
accumulated since beginningless time
since beginningless time byby false
false reason
reason-
ing and
ing and erroneous
erroneous viewsviews;; ((3) 3 ) The
The self-nature
self -nature inherent
inherent in the
in the
Vijfiana
Vijnana ; (4)
;
The eagerness
(4) The eagerness for for multiple
multiple formsforms and and appear
appear-
ances.
ances. By By these
these four
four reasons,
reasons, Mahamati,
Mahamati, the the waves
waves of of the
the
evolving Vijfianas
evolving Vijnanas are
are stirred
stirred on
on the
the A layavijfiana
Alayavijnana which
which
resembles
resembles the waters of
the waters of aa flood.
flood. The
The same
same [can[can be be said
said ofof
the
the other sense-consciousnesses] as
other sense-consciousnesses] as of of the
the eye-consciousness.
eye-consciousness.
This
This consciousness
consciousness arises arises atat once
once or or by
by degrees
degrees in in every
every sense
sense-
organ
organ including
including its its atoms
atoms and pores of
and pores of the
the skin
skin;; thethe sense
sense-
field is apprehended
field is apprehended like like aa mirror
mirror reflecting
reflecting objects,
objects, likelike the
the
ocean
ocean swept
swept over over by
by aa wind.
wind. Mahamati,
Mahamati, similarly
similarly the the waves
waves
of
of the
the mind-ocean
mind-ocean are are stirred
stirred uninterruptedly
uninterruptedly by by the
the wind
wind of of
objectivity ; cause,
objectivity; cause, deed, deed, and
and appearance
appearance condition
condition one
one
another
another inseparably
inseparably;; the the functioning
functioning Vijiianas
Vijnanas and and the the
original
original Vijfiana
Vijnana are are thus
thus inextricably
inextricably l;>ound-up
bound-up together
together; ;
and
and because
because the the self-nature
self -nature of of form,
form, etc.,
etc., is
is not
not comprehended,
comprehended,
Mahamati,
Mahamati, the the system
system of of the
the five
five consciousnesses
consciousnesses (vijiiiinas
(vijnanas))
comes to
comes to function.
function. Along Along withwith thisthis system
system of of the
the five
five Vij
Vij-
fianas,
nanas, there
there is is what
what is is known
known as as Manovijfiana
Manovijnana [i. [i. e.,
e., the
the
thinking
thinking function
function of of consciousness]
consciousness],, wherebywhereby the the objective
objective
world is
world is distinguished
distinguished and and individual
individual appearances
appearances are dis
are dis-
tinctly
tinctly determined,
determined, and
and in
in this
this the
the physical
physical body body has
has its
its

genesis.
genesis. But
But the the Manovijiiana
Manovijnana and and other
other Vijfianas
Vijnanas have have no no
thought
thought that
that they
they are
are mutually
mutually conditioned
conditioned and and that
that they
. they
grow
grow outout of of their
their attachment
attachment to to the
the discrimination
discrimination which which is is

applied
applied to to the
the projections
projections of of Mind
Mind itself.
itself. Thus
Thus thethe Vijfianas
Vijnanas
go
go onon functioning'
functioning mutually mutually relatedrelated in in a a most
most intimate
intimate
manner
manner and and discriminating
discriminating a
a world
world of
of representations.
representations.
 ^
\ CHAPTER TWO 41
41

(45)
(45) As As the
the Vijiianas
Vijnanas thus thus go go onon functioning
functioning [without
[without
bein
being g conscious
conscious of
of their
their own
own doings]
doings], so , so the
the Yo gins while
Yogins while
entering
entering upon upon aa state
state of
of tranquillisation (samiipatti)
tranquillisation (samapatti) are
are not
not
aware
aware of of the workings or
the workings of thethe subtle habit-energy [or
subtle habit-energy [or
memory]
memory] within
within themselves
themselves ;
; for
for they
they think
think that
that they
they would
would
enter
enter upon
upon aa statestate of of tranquillisation
tranquillisation by by extinguishing
extinguishing the the
Vijfianas.
Vijnanas. But But [in fact] they
[in fact] they are are inin this
this state
state without
without ex ex-
tinguishing
tinguishing the the Vijfianas
Vijnanas which which stillstill subsist
subsist because
because thethe seeds
seeds
of
of habit-energy
habit-energy have have notnot been
been extinguished
extinguished ; and
;
and [what
[what they
they
imagine
imagine to
to be]
be] an
an extinction
extinction is
is really
really the
the non-functioning of
non-functioning of
the
the external
external world
world to to which
which theythey are
are no
no more
more attached.
attached. So
So
it is,
it is, Mahamati,
Mahamati, with with thethe subtle
subtle working
working of the A
of the layavijiiana,
Alayavijnana,
which,
which, except
except for for the
the Tathagata
Tathagata and and those
those Bodhisattvas
Bodhisattvas who who
are established on
are established on the stages, is
the stages, is not
not easyeasy toto comprehend
comprehend;;
[especially]
[especially] by by those
those who practise the
who practise discipline belonging
the discipline belonging
to the S
to the ravakas, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, and and philosophers,
philosophers, even even
with
with their powers of
their powers of Samadhi
Samadhi and and transcendental
transcendental knowledge,
knowledge,
it
it is
is difficult
difficult to to distinguish.
distinguish. Only
Only those
those who,
who, understanding
understanding
fully
fully all
all the
the aspects
aspects of
of the
the different
different stages
stages of of Bodhisattva
Bodhisattva-
hood
hood by by the
the aid
aid ofof their
their transcendental
transcendental knowledge,knowledge, acquiring
acquiring
a definite
a definite cognition
cognition as regards the
as regards the meaning
meaning of of the
the separate
separate
propositions,
propositions, planting
planting roots roots ofof goodness
goodness in in the
the Buddha-lands
Buddha-lands
that
that know
know no no limits,
limits, andand keeping
keeping themselves
themselves away away from
from thethe
discriminations
discriminations and and false
false reasonings
reasonings that that arise
arise from
from recogni
recogni-
sing
sing an an external
external worldworld which
which is is of
of Mind
Mind itself,
itself, would
would retire
retire
into
into a a secluded
secluded abode abode in in the
the forest
forest and and devote
devote themselves
themselves to to
the
the practice
practice of of the
the spiritual discipline,
spiritual discipline, either
either high,
high, or
or low,
low,
or
or middling,
middling, only only those
those are are capable
capable of of obtaining
obtaining an an insight
insight
into
into the
the flowing
flowing of of Mind itself in
Mind itself in a a world
world of of discrimination,
discrimination,
of
of being
being bapti sed by
baptised by the Buddhas living
the Buddhas living in in the
the lands
lands without
without
limits,
limits, and and of realising the
of realising the self-control,
self-control, powers,
powers, psychic
psychic
faculties,
faculties, and Samadhis. Surrounded
and Samadhis. Surrounded by by good
good friends
friends and and
the
the Buddhas,
Buddhas, Mahamati,
Mahamati, they they are capable of
are capable of knowing
knowing the the
Citta,
Citta, Manas, Manovijfiana,
Manas, Manovijnana, which
which are
are the
the discriminating
discriminating
agents
agents of of anan external
external world world whose whose self-nature
self-nature is is of
of Mind
Mind
itself
itself;; they
they are capable of
are capable of crossing
crossing the the ocean
ocean of of birth
birth and and
death
death which
which arises
arises by by reason
reason of of deed, desire, and
deed, desire, and ignorance.
ignorance.
For
For this
this reason,
reason, Mahamati,
Mahamati, the the Y ogins ought
Yogins ought to to exercise
exercise
42
42 LANKAVATARA
LANKAVATAEA SUTRA
SUTRA
themselves
themselves inin the discipline which
the discipline has been
which has been given
given them by
them by
their good
their good friends
friends and
and the
the Buddhas.
Buddhas.
46) At
((46) At that
that time
time the Blessed One
the Blessed recited the
One recited the following
following
verses
verses : :

99.
99. Like
Like waves
waves that rise on
that rise on the ocean stirred
the ocean stirred by the
by the
wind,
wind, dancing
dancing and
and without
without interruption,
interruption,
100. The
100. The A laya-ocean in
Alaya-oeean in aa similar
similar manner
manner is is constantly
constantly
stirred
stirred by by thethe winds
winds of of objectivity,
objectivity, andand is seen dancing
is seen dancing about
about
with
with the Vijiianas which.
the Vijnanas which, are are the waves of
the waves multiplicity.
of multiplicity.
101.
101. Dark-blue,
Dark-blue, red, red, [and other colours]
[and other colours],, with salt,
with salt,
conch-shell, milk, honey,
conch-shell, milk, honey, fragrance fragrance of
of fruits
fruits and
and flowers, and
flowers, and
rays
rays of
of sunlight
sunlight; ;
102. They
102. They are are neither
neither different
different nornor not-different
not-different:: the the
relation
relation is is like
like that
that between
between the ocean and
the ocean and its waves. So
its waves. are
So are
the
the seven
seven Vijiianas
Vijnanas joined joined with
with thethe Citta (mind) .
Citta(mind).
103. A
103. Ass the
the waves
waves in in their
their variety
variety are are stirred
stirred on on the
the
ocean,
ocean, so so in in ththee A laya is
Alaya is produced
produced the the variety
variety of of what
what is is

known
known as as the
the Vijiianas.
Vijnanas.
104.
104. The
The Citta,
Citta, Manas,
Manas, and and Vijfianas
Vijnanas are are discriminated
discriminated
as
as regards
regards their
their form
form ;
; [but
[but in
in substance
substance] ] the
the eight
eight are
are not
not
to
to bebe separated
separated one
one from
from another,
another, for
for there
there is
is neither
neither
qualified
qualified nor nor qualifying.
qualifying.
105. As
105. As there
there is is nono distinction
distinction between
between the the ocean
ocean andand
its waves,
its waves, so so in
in the
the Citta there is
Citta there is no
no evolution
evolution of of the
the VijiHinas.
Vijnanas.
106. Karma
106. Karma is is accumulated
accumulated by by the
the Citta,
Citta, reflected
reflected uponupon
by
by the
the Manas,
Manas, and and recognised
recognised by by the
the Manovijiiana,
Manovijnana, and and thethe
visible
visible world
world is is discriminated
discriminated by by the
the five
five Vijfianas.
Vijnanas.
(47)
(47) 107. 107. Varieties
Varieties of of colour
colour such
such as as dark-blue,
dark-blue, etc.,etc.,
are
are presented
presented to
to our
our Vijfiana.
Vijiiana. Tell
Tell me,
me, Great
Great Muni,
Muni, how how
there
there are
are these
these varieties
varieties of of colour
colour like
like waves
waves [on [on the
the ocean]
ocean] ??
108.
108. There are
There are nono such varieties of
such varieties of colour
colour in in the
the waves
waves ;;

it is for
it is for thethe sake
sake of of the simple-minded that
the simple-minded that the the Citta
Citta is said
is said

to
to be
be evolving
evolving as regards form.
as regards form.
109.
109. There
There is is no
no such
such evolving
evolving in in the
the Citta
Citta itself,
itself, which
which
is
is beyond
beyond comprehension.
comprehension. Where Where therethere is is comprhension
comprehension
there
there isis that
that which
which comprehends
comprehends as as in
in the
the case
case ofof waves
waves [and[and
ocean]
ocean] . .

110. Body,
110. Body, property,
property, and and abode
abode areare presented
presented as as such
such
 CHAPTER TWO 43
43

to
to our Vijiianas, and
our Vijnanas, and thus thus they
they areare seen
seen as as evolving
evolving in in the
the
same
same way way as as are
are ththe waves.
waves.
111.
111. The
The oceanocean is is manifer:::
manifestly tly seen
seen dancing
dancing in in the
the state
state
of
of waveness
waveness; ; how
how is
is it
it that
that the
the evolving
evolving of
of the
the A laya
Alaya is
is not
not
recognised
recognised by by the
the intellect
intellect even
even as
as the
the ocean
ocean is
is?11

112.
112. ThatThat the the M Alayaaya is compared to
is compared to the
the ocean
ocean is is [only]
[only]
for
for the
the sake
sake of of thethe discriminating
discriminating intellectintellect of of the
the ignorant
ignorant ; ;

the
the likeness
likeness of of the the waves
waves in in motion
motion is [only] brought
is [only] brought out out byby
way
way of of illustration.
illustration.
113.
113. When
When the the sunsun rises
rises itit shines
shines impartially
impartially on on people
people
high
high and
and low
low ;;
so
so thou
thou who
who art
art the
the light
light of
of the
the world
world shouldst
shouldst
announce
announce the the truth (tattvam) to
truth (tattvam) to the
the ignorant.
ignorant.
(48
(48)) 114.
114. How is
is it
it that
that in
in establishing
establishing thyself
thyself in in the
the
Dharma
Dharma thou thou announcest
announcest not not the
the truth
truth? If If thethe truth
truth is is

announced
announced by by me, me, the
the truth
truth is is not
not inin the mind.22
the mind.
115.
115. As As the the waves
waves appearappear instantly
instantly on on the ocean, or
the ocean, or
[images] in
[images] in a a mirror
mirror or or aa dream,
dream, so so the
the mind
mind is is reflected
reflected in in
its
its own
own sense-fields.3
sense-fields.
3

116.
116. Owing
Owing to to a a deficiency
deficiency in in conditions
conditions the the evolution
evolution
[of
[of the
the Vijiia
Vijnanas], n as] takes
takes place by degrees.4
place by degrees.
4
The
The function
function of
of
the Manovijiiana is
the Manovijnana is to recognise and
to recognise and that
that ofof the
the Manas
Manas is is ' to
to
reflect
reflect upon,
upon,
117. While
117. While to to the the five
five Vijiianas
Vijnanas the the actual
actual worldworld
presents
presents itself.
itself. There
There is is no
no gradation
gradation when when oneone is is in
in a
a state
state
of
of collectedness (samahita) .5 Like
collectedness (samahita) ,
5
Like unto
unto a master of
a master of painting
painting
or
or his
his pupils,
pupils,
1 This
This question
question according
according to to Sung
Sung and T'ang isis Mahamati's.
1
and Tang Mahamati's.
2 113 and
and thethe fi rst part
part of 114 are
are ascribed
ascribed toto Mahamati
Mahamati in in Sung
2
113 first of 114 Sung
and
and T'ang,
T'ang, butbut Wei
Wei gives
gives both 113 and
both 113 and 114
114 toto Mahamati.
Mahamati.
3 This
This must
must have found itsits way
way here
here by
by mistake, for the
the ocean
3
have found mistake, for ocean-
waves
waves simile
simile in in this
this text
text isis generally
generally used
used toto illustrate
illustrate thethe A laya's
Alaya's
relation
relation to to the
the other
other Vijfianas,
Vijnanas, and and not
not in
in connection
connection with
with the
the immediacy
immediacy
of perception as
of perception as in
in this case of
this case of the
the mirror-images
mirror-images simile.
simile.
4 This
This ought
ought toto belong
belong toto the preceding verse.
verse. NotNot wishing, how
*
the preceding wishing, how-
ever,
ever, toto disturb
disturb thethe original
original notation,
notation, thethe translator
translator has has followed
followed the
the
text.
text. In
In that
that which
which follows,
follows, thethe reader
reader is
is asked
asked simply
simply to to look
look for
for the
the
sense
sense and
and toto pay
pay nono attention
attention to to the
the division
division ofof verses.
verses.
5 Samlihita,
Samahita, samlidhi,
samadM, samlipatti, ekagra may
samapatti, ekligm may be be understood
understood as
5
as
synonymous,
synonymous, denoting
denoting a a state
state ofof consciousness
consciousness where
where the the mind
mind isis most
most
intensely
intensely concentrated
concentrated on on one
one thought.
thought. It It is
is the
the receptive
receptive state
state ofof
intu ition, rather
intuition, rather than
than thethe active
active state of thinking.
state of thinking.
44
44 LANKAVATARA SUTRA
LANKAVATARA
118.1
118.
1 Who arrange colours to produce a picture, I
Who arrange colours to produce a picture, I teach. teach.
The
The picture
picture is is not
not inin the colours, 'nor
the colours, 'nor inin the
the canvas,
canvas, nor
nor inin
the
the plate
plate ; ;

119.
119. In order to
In order to make
make it it attractive
attractive to to all beings, a
all beings, a
picture
picture is
is presented
presented in
in colours.
colours. What
What one
one teaches,
teaches, trans
trans-
gresses
gresses;; forfor the
the truth (tattva) is
truth (tattva) is beyond
beyond words.
words.
120.
120. Establishing
Establishing myself myself in in the
the Dharma,
Dharma, II preach
preach the
the
truth
truth forfor the
the Yogins.
Yogins. The The truth
truth isis the
the state
state ofof self-realisa
self-realisa-
tion
tion andand isis beyond categories of
beyond categories of discrimination.
discrimination.
121.
121. II teach
teach itit to
to the sons of
the sons of the
the Victorious
Victorious ; the
;
the teach
teach-
ing
ing isis not
not meant
meant for for the
the ignorant.
ignorant. What What is is seen
seen asas multi
multi-
tudinous
tudinous is is a vision which
a vision which exists
exists not.
not.
122.
122. The
The teaching
teaching itself
itself is
is thus
thus variously
variously given,
given, subject
subject
to
to transgression
transgression (49) ;
; (49 ) the
the teaching
teaching is
is no
no teaching
teaching whatever
whatever
if
if it
it is
is not
not to to the
the point
point in in each
each case.
case.
123. According
123. According to to the
the nature
nature of of aa disease
disease the
the healer
healer
gives
gives itsits medicine
medicine ; even
;
even so so the
the Buddhas
Buddhas teachteach beings
beings inin ac
ac-
cordance
cordance with with their
their mentalities.
mentalities.
124.
124. This is
This is indeed
indeed not not aa mental
mental realm
realm to to be
be reached
reached
by
by the
the philosophers
philosophers and and thethe S ravakas ; what
Sravakas; what is is taught
taught byby the
the
leaders
leaders is is the realm of
the realm of self-realisation.
self-realisation.

X
X
Further,
Further, Mahamati,
Mahamati, if if the
the Bodhisattva
Bodhisattva should
should wish
wish toto
understand
understand fully
fully that
that an
an external
external world
world toto be
be subsumed
subsumed
under
under categories
categories of of discrimination,
discrimination, suchsuch as
as the
the grasping
grasping
((subject)
subject) and
and the
the grasped
grasped ((object),
object) , is
is of
of Mind
Mind itself,
itself, let
let him
him
be
be kept
kept away
away from
from such
such hindrances
hindrances as as turmoil,
turmoil, social
social inter
inter-
course,
course, and
and sleep
sleep;; let
let him
him be kept away
be kept away from the treatises
from the treatises
and
and writings
writings of
of the
the philosophers,
philosophers, from
from things
things belonging to
belonging to
the
the vehicles
vehicles ofof S ravakahood and
Sravakahood and Pratyekabuddhahood
Pratyekabuddhahood ; let
let ;

the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva be be thoroughly
thoroughly acquainted
acquainted withwith
objects
objects of discrimination w
of discrimination which are to
hich are to be seen as
be seen as of
of -Mind
Mind
itself.
itself.

XI(a)
XI(a)
Further, Mahamati,
Further, Mahamati, when
when the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
1 Follow
Follow the
the sense
sense and
and not
not necessarily
necessarily the verse division
division as
as before.
1
the verse before.
 CHAPTER TWO 45
45

establishes
establishes himselfhimself in in the
the abode
abode wherewhere he he has
has gained
gained a a
thorough
thorough understanding
understanding .'of of Mind
Mind by by means
means of of his trans
his trans-
cendental
cendental knowlBdge,
knowledge, he he should
should later discipline himself
later discipline himself in in
the cultivation
the cultivation of
of noble
noble wisdom
wisdom in
in its
its triple aspect.
triple aspect. What
"What
are
are thethe three
three aspects
aspects of of noble
noble wisdom,
wisdom, Mahamati,
Mahamati, in in which
which
he
he has
has to
to discipline
discipline himself
himself later
later? ? They
They are
are:: ( 1 ) imageless
(1) imageless-
ness
ness;; ((2)2 ) the
the power added by
power added by all
all the
the Buddhas
Buddhas by by reason
reason of of
their original vows
their original and ((3)
vows;; and 3 ) the
the self-realisation
self-realisation attained
attained by by
noble wisdom. Having
noble wisdom. mastBred them,
Having mastered them, (50)
(50) the the Yogin
Yogin
should
should abandon
abandon his his knowledge
knowledge of of Mind
Mind gained
gained by by means
means of of
transcendental wisdom,
transcendental which still
wisdom, which resembles aa lame
still resembles lame donkey
donkey ; ;

and
and entering
entering upon upon the
the eighth
eighth stage
stage of of Bodhisattvahood,
Bodhisattvahood, he he
should
should further
further discipline
discipline himself
himself in
in these
these three
three aspects
aspects of of
noble
noble wisdom.
wisdom.
Then
Then again,again, Mahamati,
Mahamati, the the aspect
aspect ofof imagelessness
imagelessness
comes
comes forthforth when
when allall things
things belonging
belonging to the S
to the ravakas and
Sravakas and
Pratyekabuddhas
Pratyekabuddhas and and philosophers
philosophers are are thoroughly
thoroughly mastered.
mastered.
Again,
Again, Mahamati,
Mahamati, as as to
to the
the power
power added,
added, itit comes
comes from from thethe
original
original vows vows made
made by by all
all the
the Buddhas.
Buddhas. Again, Again, Mahamati,
Mahamati,
asas to
to the
the self-realisation
self-realisation aspect
aspect ofof noble
noble wisdom,
wisdom, it it rises
rises when
when
aa Bodhisattva, detaching
Bodhisattva, detaching himself
himself from
from viewing
viewing all
all things
things in in
their
their phenomenality,
phenomenality, realises
realises the
the Samadhi-body
Samadhi-body whereby whereby he
he
surveys
surveys the the world
world asas like
like unto
unto a a vision,
vision, andand further
further goes goes onon
toto the
the attainment
attainment of of thethe Buddha-stage.
Buddha-stage. Mahamati,Mahamati, this this
is the
the triplicity
is triplicity of of the
the noble
noble life.
life. Furnished
Furnished with with this
this
triplicity,
triplicity, noble
noble ones
ones will
will attain
attain thethe state
state of
of self-realisation
self-realisation
which
which is is the
the outcome
outcome of of noble
noble wisdom.
wisdom. For For thisthis reason,
reason,
Mahamati,
Mahamati, you you should
should cultivate
cultivate noble
noble wisdom
wisdom in in its
its triple
triple
aspect.
aspect.

XI(b)
XI(b)
At
At that
that moment,
moment, Mahamati
Mahamati the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
knowing
knowing what was going
what was going on
on in
in the
the minds
minds of
of the
the Bodhisattvas
Bodhisattvas
who
who were
were gathered there, and
gathered there, and empowered
empowered by by the power
the power
added
added to
to him byby all
all the Buddhas, asked
the Buddhas, asked the Blessed One
the Blessed One
concerning
concerning the
the doctrine
doctrine known
known as as examining
examining into
into the
the reality
reality
of
of noble wisdom. Tell
noble wisdom. Tell me, Blessed One,
me, Blessed One, the
the doctrine
doctrine of
of
examining
examining into
into the
the reality
reality of
of noble
noble wisdom,
wisdom, depending on
depending on
46
46 LANKAVATARA SUTRA
LANKAVATARA
which
which thethe oneone hundred
hundred and and eight
eight statements
statements are to be
are to be dis
dis-
tinguished-the
tinguished the doctrine
doctrine depending
depending on
on which
which the
the Tatha
Tatha-
gatas,
gatas, Arhats,
Arhats, Fully-Enlightened
Fully-Enlightened Ones Ones will
will analyse
analyse andand dis
dis-
close
close the
the nature
nature andand course
course ofof false
false imagination
imagination for for the
the sake
sake
of (51
of (51)) the
the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas who who havehave fallen
fallen into
into
the
the way
way of of looking
looking atat things from their
things from their aspects
aspects of of generality
generality
and
and individuality,
individuality. Thus the
Thus the Bodhisattvas
Bodhisattvas will will bebe instructed
instructed
in
in the
the analysis
analysis and
and thorough
thorough examination
examination of
of false
false imagina
imagina-
tion,
tion, and
and thereby they
thereby they will
will have
have the
the passage purified which
passage purified which
leads to
leads to the
the egolessness
egolessness of of things
things and persons, and
and persons, and get
get anan
illumination
illumination on on the
the stages
stages ofof Bodhisattvahood
Bodhisattvahood ; and,
; and, further,
further,
going
going beyond
beyond the the bliss
bliss of
of the
the tranquillisations1
tranquillisations belonging
1
belonging to to
all
all the S ravakas, Pratyekabuddhas,
the Sravakas, Pratyekabuddhas, and and philosophers,
philosophers, will will
attain the Dharmakaya
attain the Dharmakaya of the Tathagata,
of the Tathagata, whichwhich belongs
belongs to to
the
the realm
realm andand course
course ofof Tathagatahood
Tathagatahood transcending thought
transcending thought
and
and inin which
which there
there is
is no
no rising
rising ofof the
the fi ve Dharmas.
five Dharmas. That That
is
is to
to say, they
say, they will
will attain
attain the
the Tathagata-body
Tathagata-body which
which is
is the
the
Dharma
Dharma intimately
intimately bound
bound up up with
with the
the understanding
understanding born born
of
of transcendental
transcendental knowledge,
knowledge, and and which,
which, entering
entering into
into the
the
realm
realm of of Maya,
Maya, reaches
reaches allall the
the Buddha-lands,
Buddha-lands, the the heavenly
heavenly
mansions of
mansions of Tushita,
Tushita, andand the abode of
the abode of the
the Akanishtha.
Akanishtha.

XII
XII
Said
Said the
the Blessed
Blessed OneOne : Mahamati,
:
Mahamati, therethere are
are some
some philos
philos-
ophers
ophers who
who are
are addicted
addicted to
to negativism,
negativism, according to
according to whose
whose
philosophical
philosophical view
view the
the non-existence
non-existence of
of the
the hare's
hare's horns
horns is
is

ascertained
ascertained by by means
means of of the discriminating intellect
the discriminating intellect which
which
affirms that
affirms that the
the self
self..-nature
nature of of things
things ceases
ceases to
to exist
exist with
with the
the
destruction
destruction ofof their
their causes
causes ; and
and they
;
say that
they say that all
all things
things are
are
non-existent
non-existent just
just like
like the
the hare
hare's's horns.
horns.
Again,
Again, Mahamati,
Mahamati, there there areare others
others who,
who, seeing
seeing distinc
distinc-
tions existing
tions existing inin things
things as regards the
as regards the elements,
elements, qualities,
qualities,
atoms,
atoms, substances,
substances, formations,
formations, and positions, and,
and positions, and, attached
attached toto
the notion that
the notion that the
the hare
hare's 's horns
horns are non-existent, assert
are non-existent, assert that
that
the
the bull
bull has
has horns.
horns.
There
There are,
are, Mahamati,
Mahamati, those those who
who have
have fallen
fallen into
into the
the
1. That
That is, samddJii and samapatti, which
which practically
1
is, dhyana,
dhydna, samadhi and samapatti, practically
belong
belong to
to the
the same
same category.
category.
 CHAPTER TWO 47
47

dualistic
dualistie way way of of thinking,
thinking, being being unable
unable to comprehend the
to comprehend the
truth
truth of
of Mind-only
Mind-only; they ; they desire
desire to
to discriminate
discriminate a
a world
world
which
which is is ofof Mind
Mind itself.itself.. Mahamati,
Mahamati, body, body, property,
property, and and
abode
abode have have their
their existence
existence only only when
when measured
measured in in discrimina
discrimina-
tion.
tion. (52)
(52) The The harehare's 's horns
horns neither
neither are are nornor are are notnot;; nono
disc rimination is
discrimination is to
to be
be made
made aboutabout them.
them. So So itit is,
is, Mahamati,
Mahamati,
with
with all all things,
things, of of which neither being
which neither being nornor non-being
non-being can be
can be
predicated
predicated ; have;
have no no discrimination
discrimination about about them
them ! !

Again,
Again, Mahamati,
Mahamati, those those who who have have gone
gone beyond
beyond being being
and non-being, no
and non-being, no more
more cherish
cherish the the thought
thought that
that the
the hare
hare has
has
no
no horns
horns; ; for
for they
they never
never think
think that
that the
the hare
hare has
has no
no horns
horns
because
because of of mutual reference, nor
mutual reference, nor do do they
they think
think that that thethe bull
bull
has horns because
has horns because no ultimate substance
no ultimate substance is is to
to be be obtained
obtained
however
however minutel;y
minutely the the analysis
analysis of of the
the horns
horns maymay go go on even
on even
to
to the
the subtlest particle known
subtlest particle known as as atom
atom:: [that
[that is, is,]] the
the state
state
in
in which
which noble wisdom is
noble wisdom is realised
realised is beyond being
is beyond being and and non
non-
being.
being.
At that time
At that time Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said
this
this to to the Blessed One
the Blessed One : Is
: Is it
it not
not this
this way,
way, Blessed
Blessed One, that,
One, that,
seeing
seeing how how discrimination
discrimination takes place, we
takes place, we proceed
proceed to refer
to refer
this
this to to the non-rising of
the non-rising of discrimination
discrimination and and infer
infer thatthat the
the
horns
horns existexist notnot?
The Blessed One
The Blessed One saidsaid:: No, indeed, Mahamati,
No, indeed, Mahamati, the non
the non-
existence
existence of of the
the horns
horns has has no reference to
no reference to the non-rising of
the non-rising of
discrimination.
discrimination. Why Why is is it
it not
not so so ? Because
Because therethere is is discrimi
discrimi-
nation
nation owing owing to to the
the idea
idea of of the
the horns. Indeed, depending
horns. Indeed, depending
upon
upon the the idea
idea of of the
the horns, Mahamati,
horns, Mahamati, discrimination
discrimination takes
takes
place.
place. And because
because of of this
this dependence
dependence of of discrimination
discrimination
upon
upon the the ideaidea of of the
the horns,
horns, Mahamati,
Mahamati, and and beca becauseuse of of this
this
relationship 11
relationship of of dependence
dependence and and apart
apart from
from the the anyiinanya
awydnanya
relationship,
relationship, one one talks
talks of of the non-existence of
the non-existence of thethe hare
hare's's
horns, surely not
horns, surely not because
because of of the
the reference
reference [to [to the
the horns
horns of of
the
the bull]
bull].. If again,
If again, lVIahamati,
Mahamati, discrimination
discrimination is is different
different
anya ) from
((anyd) from the the hare
hare's 's horns,
horns, (53) (53) it
it will
will not
not take
take place
place byby
reason
reason of of the
the horns
horns [[and and therefore
therefore the the one
one is is not
not different
different
from
from the other] ; but
the other] ;
but if if it
it is
is not
not different ((many a),, there
different (aniinya) there isis

aa discrimination
discrimination taking taking placeplace by by reason
reason of of the
the horns
horns [[and and
1 Literally
Literally different
different and and not-different.
not-different.
48 Iu\NKA VA'l'AHA SUrl'RA
LANKAVATA1U SUTRA
thel'(lfort1
therefore tthe one 1
lw Olle is diffm'tm
cliff event t. fro
from m tho
the othm']
other],, Ho.WOVl'
However
minnk\y
minutely the the atoms
atoms H rt' Hlmlysor1,
are analysed, no. horn lsubRtmHlo]
no horn [-substance] is iN
\lbt ai\H\b\e
obtainable; ; tlw
the not ion
notion 01'
oi' the
the hO\'lIS
hows H.ROH
itself lR
is nol;
not HVHiluhlo
available
wlwn
when tthus hus reHsolw,l.
reasoned. A As ,wit \W1' of
neither them [thal.
oi' tlwm [that ls,
is, t.h
theo bull's
bull ' f
1\0\' the hm'-t\
nor tht 'g]
hare's] m't)
are {'xitel\t,
existent, 1\\
in \'t,l\wonc(\
reference 1
to0 whnt
what shonltl
should we
we
htlk
talk oJ nan-existence?t 'lTherefore,
at' no.n-txishl\\t Mahamati, t.ho
'htH'f\fol'tl, l\Iuhfimnt.i, the rOHsOll1ng
reasoning
by reference ng
by l'i:l.t'i:'l'elwe as l't'gRl'd
regards the the non-oxistonce
non-existence 0.1' of tho
the haro
hare 's's hOl'l1S
horns
i
is l,-f
of nono av ail .
avail. 'I'
The lw uonexilt\m\o
non-existence o f tho
of the hnr(l
hare's's h Ol'lHI :is
horns is

m:s'l'kd
asserted in
in l''Jt'\'t'lWt'
reference to to their [[on
o.n tlw
t lwil' tX18hIllC
existence the huH
bull;i hnt:
but
milly a
l't'allT a hOl'" itsf'lf hm:
horn itself no tyxistimco
has no t.ho lH
t'rDm the
existence from lg'inniug ;
beginning] ] ;

havt'
have tht'l\:'.fOl'X'
therefore no discrimination nho.nt.
no disl\rimination abont Hit!I l\Inh fi m n ti , t.ho
Mahamati, the
dmt11m
dualism of of bt'ing
being and nOH-lw\ug' as
and non-being lwId hr
as held by t.ho
the philDSDphOl'S
philosophers
d.\),.
does lWt not p\Hobtain as 'Wl'
ain as we ;wp
see in the l'ol1soning'
in tho reasoning of
of hDl'lUl,
horns.
AniH, Inhti.mati, there
Agaixx, Mahtimati, are other
there are other phil oophol's an:ctoct
philosophers affected
with
with t'lTi,)l\t'l)n
erroneous vit'WS who are
views,, who are a ttnched to
attached such notions
to nch notions liS
as
.tform,
\)l'lH, \.cause,
(m'. and
and figm'\:.'
figure;; not fully undel'stnmlil1g
not fully understanding the the 1111t.m'o
nature
,)f
o.f p(Wt'
space aud and t't'i ng that
seeing that pflel'
space is
is disjo.ined fro.m fo.rm,
disjoined from they
form, they
pro\..'t.'fd
proceed tto discriminate abont
o dil'l'ilUinat{' about their
their sepnl'nt{l
separate existences,
existences. But,
But,
).lahmati.
Mahjimati, spm't' is fo.rm,
space i form, nnd,
and, Mahumati,
Mahfuuati, as as space
space P011ot1'l1tos
penetrates
into \)l'nl, fOl'm
into :tform, form is
is spwe.
space. '1'0
To t' s t n
establishb li sh t.he
the re111tiDn of
relation sup
of sup-
pOTting
porting :.nd
and snpportl:.'(t l\Ilhflmati,
supported, Mahamati, there
there obtnins
obtains tho
the sopnl'a
separa-
tiOll
tion ofof tht' two, sp
the two, nud fo.rm.
aCt' and
space form. lUnhiimati,
Mahamati, when whon thc
the
elements Q't'gin
elt'ments begin to
to t'Y olYp
evolve [a
[a v,orld]
world] they
they are
are distinguishable
distinguishable
onE'
one from
from anl )thE'r : they
another: they dodo not
not abi in s
de in
abide p a ce . and
space, space is
and space is
not
not non-E':s:lste-nt
non-existent in in them,
them.
It
It is is thE'
the &l.me
same withwith the
the hare
hare's's horns, Mahamati, whose
horns, l\lahamati, whose
nOll-E'.:slsteneE'
non-existence is is as.serted
asserted in in reference
reference to the bull
to the 's horns,
bull's horns.
Bll. t. }IahAma.ti.
But, ilahamati. when when thethe bull '8 horns
bull's liorns are
are analysed
analysed toto their
their
r;1D ut.::'st <1.toms.
minutest which in
atoms, which turn are
in turn are fu rth er analysed,
further analysed, there
there is
is

afte-r
after ellall :nothing
nothing to
to be
be kn01TIl
known as
as atoms.
atoms. The
The non-existence
non-existence
of
of -whc..
what, L is
is to be affirm
to be e d in
affirmed, in reference
reference toto what
what?1 AsAs toto the
the
other things,
other things too.too. this
this reasoning
reasoning fromfrom reference
reference (54)
(54) d oes
does
I!.rJt hc,ld
not hold. trLle.
true.
t
At t12.t
that rl1ll e again:
time, again, the
the Blessed
Blessed One
One said
said this to Maha
this to Maha-
Llc..
Eiati ti the-
the BDd.hisama-3Iahasama
Bodhisatrva-Mahisattva ; Mahamati, ;
Mahamati, youyou should
should
?, T ed thE:
discard the -neViS
views and and discriminations
discriminations that
that are
are concerned
concerned
;;;oi-;:
vrrJi h t.b:
the horns
horns of of. a hare and
& hare and aa bull
bull,, with
with space
space and
and form.
form.
Andi .s.l.(i:
n also, :::,
fpE.B.
ilahlsiatl ...:m. ti Itt von and
lei you and other Bodhisattvas reflect
other BocThisattvas reflect
 CHAPTER TWO 49
49

tho or fdiscrimination l which thcy h of the

on
on tlio llnf,ui'o
nature of l iHcri m i u llt i n l which ave of
they have the Mind_
Mind
ifJmlr, mu1 lot thom go i n to an th e Bodh iriflUvu-lmHlfi whem
itself, and lot thoin go into nil tho Bodhiflattva-1 rinds where
thoy
they Nhnnid
Hhoiild d ifmloFlo tho
disoloHo tlio way
way off oi! d iHCliplining thoJIlHclvCH
disciplining theinelve in in
1;110 mnnjJ'Cf.
tho man tll1.
formations
i iOUH o
offf Mind
Mind HACI I!,

XIII
XIII
'l')wn
Then nt at thuttlint l;imoUmo tthe h o BIlJ/'IH(l{]
Blo/ined One One recited hmm VeJ.'fH3H
recited tthene veraew : :

12G.
125. 'J1]}O
Tho world world [[as liN WCl see it
wo rwe it]l e XiritH no/;,
exists not, pluI.'uli
pluralitiestit3fl of
of.

thinp;s
things l'jHo l" 'OIll the
WHO .I'rom tho Mi Mindn d be i n g H(en
being seen [externa lly ] ; bo
[externally] ; body,dy,
Pl'OPOl'/'y,
property, and and nhodn abode ure are m nni fcHtcd to
manifested to U u Wl
an of the A1aya
of! the Alaya-
vij firlnn.
vijfiana.
120.
.126'. 'Pl
Tho leudel'H tulk
I O leaders about the
talk about the (jitta,
Citta, ManaH,
Manas, [Mano-]
[Mano- j

vij iiiiJH1,
vijfinna, t h
the e / t J'i
[triple]p l e l 8vllbhnva,
8 vabh.il va, the
the five
five Dhatm
Dharman, nH, Owthe twotwo-
fold
fold Og'010HHllflHH,
ogoloHsnoHS, u n
and d plH'jfjcntion.
purification.
127.
1,27. [Jong
Long and and short, etc.,, exiflt
Hhort, ole. exist mutually
mutually hou nd up
bound, up;;
when
when existonco
exigence iN assorted, there
is uHfml'tcd, there iH is non-cxi Htence, and
non-existence, and wh(re
where
nOll-existence
non-oxistonee is is aHHcrtcd,
assorted, thm'c there in if{ cxiHtcnce.
existence.
128.
128. Analysed.
Analysed, down down to to atomH,
atoms, thcrcthere iH is indeed.
indeed no no form
form
to
to be
be discriminated
discriminated as as f-lUeh
such;; what
what can can. be established is
be established is the
the
[truth
[truth of] of] Mind-only,
Mind-only, whieh which js is not believed hy
not believed by tholre
those who who
echerish
herish erroneous
erroneous views. views.
129.
129. rJhis
This d o es not
does not belong
belong to to the
the realm
realm or of the
the theo
theo-
re tici ans nor
reticians nor to that of
to that the S
of thc ravaka
6ravaka; (55) ; ( 55) the
the Buddha.
Buddhas ;; dis
dis-
close
close thethe way
way of
of self-realisation.
self-realisation.

XIV
XIV
At tthat
At hat time
time again,
again, Mahamati
Mahamati the the Bodhiattva-Iaha
BodMsattva-Mah.a-
sattva made aa request
sattva made request ofof the
the Blessed One regarding
Blessed One regarding thethe
purification
purification of
of the
the outflow
outflow which
which comes
comes from
from recognising
recognising an an
objective
objective world
world which
which is
is of
of Mind
Mind itself, saying,
itself, saying, How!
How. 0
Blessed One, is
Blessed One, is the
the outflow purified that
outflow purified that takes
takes place
place from
from
recognising
recognising an external world
an external world which
which isis of
of 1lind itself ? Is
Mind itself? Is
the
the purification
purification instantaneous
instantaneous or or gradual
gradual 7?
Replied the
Replied the Blessed
Blessed One
One : The outflow that
The outflow: that take.s
takes place
place
from
from recognising
recognising an an external
external world
world which
which isis of
of Mind
Mind itself is
itself is
gradually
gradually purified
purified and
and not
not instantaneously.
instantaneously. MahamatL
Mahamati. it it is
is

like the
like amra fruit
the amra which ripens
fruit which ripens gradually
gradually andand not
not inst.anta
instanta-
neously
neously;; inin the
the same way, Mahamati,
same way, Mahamati, the the purifieation
purification of or
50
50 LANKAVATARA SUTRA
LANKAVATARA
beingsl
beings is
1
is gradual
gradual and and notnot instantaneous.
instantaneous. Mahamati, Mahamati, it is
it is

like
like the potter
the potter making
making pots, pots, which
which is is done
done gradually
gradually and and
not
not instantaneously
instantaneously;; in in the
the same
same way,way, Mahamati,
Mahamati, the the puri
puri-
fication of beings
fication of beings by by the
the Tathagata
Tathagata. is
is gradual
gradual and and notnot
instantaneous.
instantaneous. Mahamati, Mahamati, it
it is
is like
like grass, shrubs,
grass, shrubs, herbs,herbs,
and
and trees,
trees, that
that grow
grow up up gradually
gradually from from thethe earth
earth andand not
not
instantaneously
instantaneously ;
; in
in the
the same
same way, Mahamati,
way, Mahamati, the
the purification
purification
by
by the Tathagata of
the Tathagata of beings
beings is gradual and
is gradual and not
not instantaneous
instantaneous ; ;

Mahamati, it
Mahamati, it is
is like the mastery
like the mastery .of comedy, dancing,
of comedy, dancing, singing,
singing,
music,
music, lute-playing',
lute-playing, writing,writing, and and [other]
[other] arts,
arts, which
which is is gained
gained
gradually
gradually and and not not instantaneously
instantaneously;; in in the
the same
same way,
way, Mahar
Maha-
mati,
mati, the the purification
purification by by the Tathagata of
the Tathagata of all
all beings
beings is is
gradual
gradual and
and not
not instantaneous.
instantaneous.
Mahamati,
Mahamati, it it is like a
is like a mirror indiscriminately and
mirror indiscriminately and
instantaneously
instantaneously reflecting reflecting in in itit forms
forms and and images
images;; (56 (56)) in
in
the
the same
same way,way, Mahamati,
Mahamati, the the purification
purification by by thethe Tathagata
Tathagata
of
of all
all beings
beings is is instantaneous,
instantaneous, who who makesmakes themthem free
free from
from
discrimination
discrimination and and leads
leads them
them to to the
the state
state ofof imagelessness.
imagelessness.
Mahamati,
Mahamati, it it is
is like
like the
the sun
sun or or the
the moon
moon revealing
revealing allall forms
forms
instantaneously by
instantaneously by illuminating illuminating them
them with
with its
its light
light;; in
in the
the
same
same way, Mahamati,
way, Mahamati, the
the Tathagata, by
Tathagata, by making making all
all beings
beings
discard
discard the the habit-energy
habit-energy which which issuesissues from
from the the erroneous
erroneous
views
views theythey entertain
entertain in in regard
regard to to an
an external
external world
world which
which is is

of
of the
the Mind,
Mind, instantaneously
instantaneously reveals reveals to to all
all beings
beings the
the realm
realm
of
of unthinkable
unthinkable knowledgeknowledge which which belongs
belongs to to Buddhahood.
Buddhahood. It It
is like
is like thethe A layavijiiana making
Alayavijnana instantaneously aa world
making instantaneously world of of
body,
body, property,
property, and and abode, which is
abode, which is what
what is is seen
seen ofof Mind
Mind
itself
itself; ; in
in the
the same
same way, Mahamati,
way, Mahamati, the
the Nishyanda-Buddha,
Nishyanda-Buddha,
instantaneously
instantaneously maturing maturing the the mentality
mentality of of beings,
beings, places
places
them
them in in the
the palatial
palatial abodeabode of of the
the Akanishtha
Akanishtha mansionmansion where
where
they
they willwill become
become practisers
practisers of various spiritual
of various spiritual exercises.
exercises.
Mahamati,
Mahamati, it it isis like
like the
the Dharmata-Buddha
Dharmata-Buddha shining shining forth
forth
instantaneously
instantaneously with with thethe rays
rays that
that issue
issue from
from thethe Nishyanda
Nishyanda-
Nirmal}.a
Nirmana [-Buddha]
[-Buddha] ; in ;
in the
the same
same way,way, Mahamati,
Mahamati, the the noble
noble
truth
truth of self-realisation instantaneously
of self-realisation instantaneously shines shines outout when
when thethe

1 Abbreviated
1
Abbreviated from
from "the outfiowing that
"the outflowing that ta ims place
takes place in
in beings
beings
when
when they
they recognise
recognise an
an external
external world
world as
as real
real which
which is
is of
of Mind
Mind itself"
itself"
(svaoittadrisyadhara
(svaoittadrisyadhara sattvanam)
sattvanam) . .
 CHAPTER
CHAPTEE TWO 51
51

false [dualistic]
false views of
[dualistic] views existence and
of existence non-existence are
and non-existence are
disc arded.
discarded.

XV
And
And yet again, Mahamati,
yet again, Mahamati, what what the Dharmata
the Dharmata-
Nishyanda-Buddha
Nishyanda-Buddha [that is, [that is, the
the Buddha
Buddha that
that flows
flows out
out of the
of the
absolute Dharma]
absolute Dharma] teaches
teaches is
is that
that all
all things
things are
are comprehen
comprehen-
sible
sible under
under the the aspects
aspects of of individuality
individuality and and generality,
generality, for for
they
they are
are bound
bound up
up with
with causes
causes and
and conditions
conditions of
of habit-energy
habit-energy
which
which is is accumulated
accumulated by by notnot recognising
recognising an an external world
external world
as of
as of Mind
Mind itself
itself;; that
that byby Ireason
' eason ofof clinging
clinging to to these
these false
false
imaginations
imaginations therethere is is multitudinousness
multitudinousness of of unrealities,
unrealities, which
which
resemble
resemble thethe various
various scenes
scenes and and persons
persons created
created magically
magically
and imagined as
and imagined as really
really in
in existence.
existence. Further
Further again,
again, Maha
Maha-
mati,
mati, false
false imaginations
imaginations arise
arise from
from clinging
clinging to
to the
the notion
notion of
of
relativity.
relativity. To
To illustrate
illustrate: : when
when the
the magician
magician depending
depending
upon
upon grass,
grass, (57)
(57) wood,
wood, shrubs,
shrubs, and and creepers,
creepers, exercises
exercises hishis
art,
art, all
all beings
beings and and forms
forms ,.taketake shape,
shape, magically-created
magically-created
persons
persons areare produced,
produced, whichwhich appearappear endowed
endowed with with individ
individ-
uality
uality andand material
material body,body, and and they
they areare variously
variously and and
fancifully
fancifully discriminated.
discriminated. While While theythey areare thus
thus manifesting
manifesting
themselves, Mahamati, there
themselves, Mahamati, there is is no
no substantiality
substantiality in them.
in them.
Likewise, Mahamati,
Likewise, Mahamati, based
based on
on the
the notion
notion of
of relativity
relativity thethe
false
false imagination recognises
imagination recognises a
a variety
variety of
of appearances
appearances which
which
are
are distinguished
distinguished by by a a discriminating
discriminating mind. mind. And as as their
their
individual
individual appearances
appearances are are imagined
imagined and and adhered
adhered to, to, there
there
is
is habit-energy, and, Mahamati, so
habit-energy, and, Mahamati, so long long asas the
the fancying
fancying goes goes
o
onn we
we have
have here
here all
all that
that is needed to
is needed to constitute
constitute the the se1
self-
nature
nature of of the
the false
false imagination.
imagination. Mahamati,
Mahamati, this this isis the
the dis
dis-
course
course ofof the
the Nishyanda
Nishyanda Buddha.
Buddha.
Again,
Again, Mahamati,
Mahamati, it it is is the
the doing
doing of of the
the Dharmata
Dharmata-
Buddha to to establish
establish thethe exalted
exalted statestate ofof self-realisation
self-realisation which
which
transcends
transcends the the phenomena
phenomena of of the
the [[empirical]
empirical] mind.mind.
Again,
Again, Mahamati,
Mahamati, what what the the Nirmita-Nirma1}.a-Buddha
Nirmita-Nirmana-Buddha
[or
[or Buddha
Buddha of of transformation]
transformation] establishesestablishes concerns
concerns suchsuch
matters
matters as as charity,
charity, morality,
morality, meditation,
meditation, tranquillisation,
tranquillisation,
various
various forms
forms of transcendental knowledge
of transcendental knowledge and and of under
of under-
sta nding,
standing, the
the Skandhas, Dhatus,
Skandhas, Dhatus, and and Ay atanas, emancipa-
Ayatanas, emancipa-
52
52 LANKAVATARA SUTRA

tion,
tion, the
the Vijfianas,
Vijnanas, and and the
the ways
ways in
in which
which they
they function,
function,
the
the forms
forms which
which they take,
they take, their
their distinctions
distinctions and
and their
their per
per-
formances. The
formances. The Buddha
Buddha discloses
discloses against
against the
the philosophical
philosophical
views
views that
that which
which surpasses
surpasses forms.
forms.
Again
Again Mahamati,
Mahamati, the the Dhal'mata-Buddha
Dharmata-Buddha is is uncondi
uncondi-
tioned,
tioned, free
free from
from conditions, has nothing
conditions, has nothing toto do
do with
with allall

doings, senses,
doings, senses, and
and measurements,
measurements, and
and does
does not
not belong
belong to
to the
the
world
world of of the
the ignorant, Sravakas, Pratyekabuddhas,
ignorant, Sravakas, Pratyekabuddhas, and and
philosophers,
philosophers, who
who are
are always clinging
always clinging to
to the
the notion
notion of
of an
an
ego.
ego. For
For this
this reason,
reason, Mahamati,
Mahamati, you
you should
should discipline your
discipline your-
self
self in
in the
the excellent
excellent and
and exalted
exalted way
way leading
leading toto self-realisa
self-realisa-
tion
tion;; ((58)
58) you
you should keep yourself
should keep yourself away
away from
from the
the views
views
that
that recognise
recognise the
the reality
reality ofof an
an external
external world
world apart from
apart from
the
the Mind
Mind itself.
itself.

XVI
XVI
Further
Further again,
again, Mahamati,
Mahamati, in in the
the life
life of the S
of the ravaka
Sravaka-
vehicle,
vehicle, there
there are
are two
two aspects
aspects to
to be
be distinguished,
distinguished, namely,
namely,
the
the excellent
excellent and and exalted
exalted statestate of of self-realisation,
self-realisation, and and thethe
attachment
attachment to to the
the notion
notion of of self-nature
self-nature arising
arising from from dis-dis
crimination.
crimination. What What is is the
the excellent,
excellent, exalted
exalted state
state of of self
self-
realisation
realisation belonging
belonging to the S
to the ravakas This
Sravakas? This is is aa state
state of of
mental
mental concentration
concentration which which is is attained
attained when
when one one realises
realises
states
states ofof emptiness,
emptiness, egolessness,
egolessness, suffering,
suffering, and
and imprmanence,
impermanence,
and
and thethe truth
truth that
that isis free
free from passions and
from passions and isis ever
ever serene
serene ;
;

when
when one one annihilates notions belonging
annihilates notions belonging to to the
the externality
externality of of
things,
things, such
such asas the
the Skandhas,
Skandhas, Dhatus,
Ayatanas, individual
Dhatus, Ayatanas, individual-
ity
ity and
and generality
generality;; and and when
when one has an
one has an insight
insight into reality
into reality
as it
as is. Entering
it is. Entering upon upon this state of
this state of mental
mental concentration
concentration
the S
the ravakas will
Sravakas will attain
attain the the blissful
blissful abode
abode of of exalted
exalted self
self-
realisation
realisation in in which
which there
there is is the
the emancipation belonging'
emancipation belonging to to
aa Dhyana,
Dhyana, the
the path
path and
and fruit
fruit of
of a
a Samadhi,
Samadhi, and
and the
the deliver
deliver-
ance
ance ofof a a Samapatti,
Samapatti, but but in in which
which there
there is is as
as yet
yet nono dis
dis-
carding
carding of of habit-energy
habit-energy and and no escape from
no escape from thethe imperceivable
imperceivable
transformation
transformation of death. This,
of death. This, Mahamati,
Mahamati, is the S
is the ravaka 's
Sravaka's
exalted
exalted state
state of
of self-realisation.
self-realisation. Having Having attained
attained this exalted
this exalted
and
and blissful condition of
blissful condition self-realisation as
of self-realisation realised by
as realised the
by the
S ravakas, Mahamati,
Sravakas, Mahamati, t.he the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva may may not not
 CHAPTER TWO 53
53

enjoy
enjoy by by himself
himself the the bliss
bliss of
of cessation,
cessation, the
the bliss of Samapatti,
bliss of Samapatti,
but
but should
should think think compassionately
compassionately of of other
other beings
beings andand keep
keep
ever fresh
ever fresh hishis original
original vows.
vows. lVlahamati,
Mahamati, in in whatever
whatever exalted
exalted
and
and blissful
blissful state
state of
of self-realisation
self-realisation thethe Bodhisattva
Bodhisattva may may find
find
himself,
himself, he
he should
should never
never exert
exert himself
himself in
in the
the exalted
exalted and
and bliss
bliss-
ful
ful state
state of of self-realisation
self-realisation as as atta ined by
attained the S
by the ravakas.
Sravakas.
(59) Mahamati,
(59) Mahamati, what
what is
is meant
meant by
by the
the attachment
attachment to
to the
the
notion
notion of of self-nature
self -nature arising
arising from discrimination? This
from discrimination This
attachment
attachment takes takes place
place when
when aa man,
man, seeing
seeing that
that the
the elements
elements
and
and thethe qualities
qualities such such asas blue,
blue, yellow,
yellow, warmth,
warmth, humidity,
humidity,
motility,
motility, andand rigidity,
rigidity, have
have never
never been
been created
created by by aa creator,
creator,
yet
yet clings
clings to to the
the notions
notions of of individuality
individuality andand generality
generality in in
accordance
accordance with with the measures laid
the measures laid down
down in in books
books of logic:
of logic;
Mahamati,
Mahamati, the the Bodhisattva,
Bodhisattva, knowingknowing whatwhat this
this is,is, must
must
abandon
abandon it. it. Conforming
Conforming himself
himself to
to the
the egolessness
egolessness of of
things
things and and holding
holding backback thethe wrong
wrong views
views regarding'
regarding the the
egolessness
egolessness of of aa person,
person, the
the Bodhisattva
Bodhisattva should
should keep
keep himself
himself
on
on the
the continuously-ascending
continuously-ascending journey along the
journey along the stages.
stages.
This
This is the S
is the ravaka 's attachment
Sravaka's attachment to to the
the notion
notion ofof self-nature
self -nature
arising
arising from
from the discrimination of
the discrimination existence.
of existence.

XVII
XVII
At
At that
that time
time Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said
this
this to
to the
the Blessed
Blessed One One:: According
According to to the Blessed One
the Blessed One's '8
teaching,
teaching, the
the eternal-unthinkable
eternal-unthinkable is is the
the exalted
exalted condition
condition of of
self-realisation
self-realisation and
and also of highest
also of highest reality.
reality. Now,
Now, do do not
not the
the
philosophers
philosophers also
also talk
talk about
about the the creative
creative agent
agent being
being thethe
eternal-unthinkable
eternal-unthinkable ?
The Blessed One
The Blessed replied:: No,
One replied No, Mahamati,
Mahamati, the the eternal
eternal-
unthinkable
unthinkable considered
considered by by the
the philosophers
philosophers to
to be
be charac
charac-
teristic of
teristic of their
their creator
creator is untenable. Why
is untenable. Because,
Why? Because,
Mahamati,
Mahamati, the the eternal-unthinkable
eternal-unthinkable as as held
held byby thethe philos
philos-
ophers
ophers isis not
not inin conformity
conformity with with the idea of
the idea of aa cause
cause itself.
itself.

When,
When, Mahamati.
Mahamati, this this eternal-unthinkable
eternal-unthinkable is is not
not in in con
con-
formity
formity with
with the dea of
the iidea of a
a cause
cause itself
itself how
how can
can this
this be proved
be proved
tenable?
tenable (60) Again, Mahamati,
(60) Again, Mahamati, if if what
what is is claimed
claimed to be
to be
the
the eternal-unthinkable
eternal-unthinkable is is in
in conformity
conformity withwith the idea of
the idea of aa
cause
cause [which
[which isis eternal]
eternal] inin itself,
itself, it
it can
can be
be eternal
eternal ; but
but since
;
since
54
54 LANKAVATARA SUTRA
LANKAVATARA
the
the idea
idea of
of aa creator
creator is is based
based upon upon thatthat of of a a [further]
[further] cause,
cause,
it
it cannot
cannot be be the
the eter, nal-unthinkable.
eternal-unthinkable.
But,
But, Mahamati,
Mahamati, my my highest
highest reality
reality is is the
the eternal
eternal-
unthinkable
unthinkable since since it it conforms
conforms to to the idea of
the idea of a a cause
cause and
and isis
beyond
beyond existence
existence and and non-existence.
non-existence. Because Because it is the
it is the exalted
exalted
state
state of of self-realisation
self-realisation it has its
it has its own
own character
character;; because
because itit

is
is the
the cause
cause ofof the
the highest
highest reality
reality it it has
has itsits causation
causation ; because
;
because
it
it has
has nothing
nothing to to do do with
with existence
existence and and non-existence
non-existence it it is
is

110
no doer
doer ; because
;
because it it is
is to
to be be classed
classed under
under the the same
same head
head as as
space,
space, Nirvana,
Nirvana, and and cessation
cessation it it isis eternal.
eternal. Therefore,
Therefore,
Mahamati,
Mahamati, it it is
is not
not the the samesame as as the
the eternal-unthinkable
eternal-unthinkable of of
the
the philosophers
philosophers;; the the eternal-unthinkable
eternal-unthinkable of of the Tathagatas
the Tathagatas
is
is thatness
thatness realised
realised by by noble
noble wisdom
wisdom withinwithin themselves.
themselves. For For
this
this reason,
reason, l\1ahamati,
Mahamati, let let the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva dis dis-
cipline
cipline himself
himself in in order
order to to attain
attain by by means
means of of noble
noble wisdom
wisdom
the
the truth
truth ofof self-realisation
self-realisation which which is is the
the eternal-unthinkable.
eternal-unthinkable.
Again, further,
Again, further, Mahamati, Mahamati, the
the eternal-unthinkable
eternal-unthinkable of
of
the
the philosophers
philosophers is
is not
not characterised
characterised with
with eternality
eternality because
because
it
it has
has a a cause
cause which
which is is not
not eternal
eternal;; what what theythey regard
regard as as
eternal
eternal is is not
not eternal
eternal as as it
it isis not
not characterised
characterised with with the
the power
power
that
that cancan create
create itself.
itself. If
If again,
again, Mahamati,
Mahamati, the the philosophers
philosophers
prove
prove the the eternality
eternality of of their
their eternal-unthinkable
eternal-unthinkable in in contra
contra-
distinction
distinction to to the
the becoming
becoming and
and therefore
therefore the
the non-eternality
non-eternality
of
of things created, Mahamati,
things created, Mahamati, by by the
the samesame reasoning
reasoning (61 (61))
II can
can prove
prove that
that their
their eternality
eternality has
has n
no o reason
reason to
to be
be known
known
as
as such
such just
just because
because thingsthings createdcreated are are non-eternal
non-eternal owing owing
to
to their
their becoming.
becoming.
If
If again,
again, Mahamati,
Mahamati, the the eternal-unthinkable
eternal-unthinkable of of the
the
philosophers
philosophers is is in
in conformity
conformity with with thethe idea
idea ofof a a cause,
cause, what
what
they regard as
they regard as characteristic
characteristic of of a a cause
cause is is aa non-entity
non-entity ke like
the
the horns
horns ofof a a hare
hare ; and,
;
Mahamati,
and, Mahamati, their
their eternal-unthinkable
eternal-unthinkable
is no
is no more
more than
than a a verbal
verbal discrimination,
discrimination, in in which,
which, Mahamati,
Mahamati,
the
the philosophers
philosophers' ' fault
fault consists.
consists. Why
Why? Because, Mahamati,
? Because, Mahamati,
mere
mere verbal
verbal discriminations
discriminations are, indeed, the
are, indeed, the hare
hare's 's horns,
horns, onon
account
account of of their
their having
having no no characteristic
characteristic of of a a self-cause.
self-cause.
Mahamati,
Mahamati, moreover,
moreover, my my eternal-unthinkable
eternal-unthinkable is is really
really eternal
eternal
because
because it it finds
finds itsits cause
cause in in the
the exalted
exalted state state ofof self-realisa
self-realisa-
tion, and
tion, because it
and because has nothing
it has nothing to to do
do with
with a a creator,
creator, with
with
 CHAPTER TWO 55
55

being
being and
and non-being.
non-being. Its Its eternality
eternality is
is not
not derived
derived from
from the
the
reasoning
reasoning which
which is
is based
based upon
upon the
the external
external notion
notion of
of being
being
and
and non-being,
non-being, ofof eternity
eternity and
and non-eternity.
non-eternity. If If the
the eternal
eternal-
unthinkable
unthinkable is eternal in
is eternal in consideration
consideration of of the non-existence
the non-existence
and
and eternality
eternality of
of external
external things,
things, we
we can
can say
say of
of this
this kind
kind of
of
the eternal-unthinkable
the- eternal-unthinkable that
that the
the philosophers
philosophers do
do not
not know
know
what
what isis meant
meant by by characteristically
characteristically self-caused.
self-caused. As
As they
they
are
are outside
outside the
the state
state of self-realisation attainable
of self-realisation attainable by noble
by noble
wisdom,
wisdom, Mahamati,
Mahamati, their
their discourse
discourse is
is not
not to
to the
the point.
point.

XVIII
XVIII
Further,
Further, Mahamati,
Mahamati, those those who,
who, afraid
afraid ofof sufferings
sufferings ari
ari-
sing
sing from
from the
the discrimination
discrimination of
of birth-and-death,
birth-and-death, seek
seek for
for
Nirvana,
Nirvana, do
do not
not know
know that
that birth-and-death
birth-and-death and
and Nirvana
Nirvana are
are
not
not to
to be
be sparated
separated the the one
one from
from thethe other
other ; and,
; and, seeing
seeing that
that
all
all things subject to
things subject to discrimination
discrimination have have nono reality,
reality, imagine
imagine
that
that Nirvana
Nirvana consists
consists in in the
the future
future annihilation
annihilation of of the
the senses
senses
and
and their
their fields.
fields. .((62)
62) They
They are
are not
not aware,
aware, Mahamati,
Mahamati, of of the
the
fact
fact that
that Nirvana
Nirvana is the .A.
is the layavijiiana
Alayavijnana where
where a
a revulsion
revulsion
takes
takes place
place byby self-realisation.
self-realisation. Therefore,
Therefore, Mahamati,
Mahamati, those
those
who
who are
are stupid
stupid talk
talk of
of the
the trinity
trinity of
of vehicles
vehicles and
and not
not of
of the
the
state
state ofof Mind-only
Mind-only where where there
there are
are no
no images.
images. Therefore,
Therefore,
Mahamati,
Mahamati, thosethose who
who do do notnot understand
understand the the teachings
teachings ofof the
the
Tathagatas
Tathagatas of of the
the past,
past, present,
present, andand future,
future, concerning
concerning the the
external
external world,
world, which
which is is of
of Mind
Mind itself,
itself, cling
cling to
to the notion
the notion
that
that there
there isis a
a world
world outside
outside what
what isis seen
seen of
of the
the Mind
Mind and,
and,
Mahamati,
Mahamati, go go on
on rolling
rolling themselves
themselves along
along the
the wheel
wheel of
of birth
birth-
and-death.
and-death.

XIX
XIX
Further,
Further, Mahamati,
Mahamati, according
according toto the
the teaching
teaching of of the
the
Tathagatas of
Tathagatas of the past, present,
the past, present, and
and future,
future, all
all things
things are
are
unborn.
unborn. WhyWhy ?? Because
Because theythey have
have nono reality,
reality, being
being mani
mani-
festations
festations of
of Mind
Mind itself,
itself, and,
and, Mahamati,
Mahamati, as as they
they are
are not
not
born
born of
of being
being and
and non-being,
non-being, they
they are unborn. Mahamati,
are unborn. Mahamati,
all
all things
things are
are like
like the
the horns
horns ofof the
the hare,
hare, horse,
horse, donkey, or
donkey, or
camel,
camel, but
but the
the ignorant
ignorant and
and simple-minded
simple-minded who
who are
are given
given
up
up to
to their
their false
false and
and erroneous
erroneous imaginations,
imaginations, discriminate
discriminate
56
56 LANKAVATARA SUTRA

things
things where
where theythey are
are not
not ; therefore,
therefore, all
;
all things
things are
are unborn.
unborn.
That all
That all things
things areare in
in their
their self-nature
self-nature unborn,
unborn, Mahamati,
Mahamati,
belongs to
belongs to the
the realm
realm of of self-realisation
self-realisation attained
attained byby noble
noble
wisdom,
wisdom, and does not
and does belong essentially
not belong essentially to to the
the realm
realm ofof
dualistic
dualistic discrimination
discrimination cherished
cherished by
by the
the ignorant
ignorant and
and
simple-minded.
simple-minded. The The self-nature
self-nature andand the
the characteristic
characteristic marks
marks
of body, property,
of body, property, and
and abode
abode evolve
evolve when
when the
the A layavijfiana
Alayavijnana
is
is conceived
conceived by by the
the ignorant
ignorant as grasping and
as grasping and grasped
grasped;; and
and
then they
then fall into
they fall into aa dualistic view of
dualistic view of existence
existence where they
where they
recognise
recognise itsits rise,
rise, abiding, and disappearance,
abiding, and disappearance, cherishing the
cherishing the
idea that
idea that allall things
things areare born
born andand subject
subject to to discrimination
discrimination
as to
as to being
being andand non-being.
non-being. ((63)
63) Therefore,
Therefore, Mahamati,
Mahamati, youyou
should
should discipline yourself
discipline yourself therein
therein [i.e
[i.e in
in self-realisation]
self-realisation]..

XX
XX
Again
Again further,
further, Mahamati,
Mahamati, there there are
are five
five groups
groups of of
people,
people, eacheach ofof whom attains
attains itsits own
own [spiritual]
[spiritual] insight.
insight.
What
What are are the five?V They
the five They are
are : ((1)
: 1 ) the
the group
group of people whose
of people whose
insight belongs to
insight belongs the S
to the ravaka-vehicle ; (2)
Sravaka-vehicle ; (2) thethe group
group of of
people whose insight
people whose insight belongs
belongs to to the
the Pratyekabuddha-vehicle
Pratyekabuddha-vehicle ; ;

(3)
(3) the
the group
group of people whose
of people whose insight
insight belongs
belongs to to the
the Tatha
Tatha-
gata-vehicle
gata-vehiele (4);
; (4) the
the group
group of
of indefinite
indefinite character
character; ; and
and (5)
(5)
the
the group
group of
of people
people to
to whom no
no insight
insight is
is possible.
possible.
lVlahamati,
Mahamati, how how does
does one
one lmow
know the the group
group of of people
people whose
whose
insight
insight belongs
belongs to the S
to the vehicle? There
ravaka vehicle
Sravaka There are are people
people
the
the hair
hair ofof whose
whose body
body will
will stand
stand on on end
end when
when theythey knowknow
and
and realise
realise the
the nature
nature ofof the
the Skandhas,
Skandhas, Dhatus, Ayatanas,
Dhatus, Ayatanas,
and
and [what
[what isis meant
meant by]by] generality
generality and and individualii;y
individuality;; their their
intellect
intellect will
will leap
leap with
with joy
joy on
on knowing
knowing and
and practising
practising what what
belongs
belongs to to appearance
appearance and and not
not onon practising
practising what
what they
they knowknow
of
of the
the uninterrupted
uninterrupted chain
chain of
of causation,-su
causation,
c
suchh ones,
ones, Maha
Maha-
mati,
mati, are said to
are said to be
be of
of the
the group
group whose
whose insight
insight belongs
belongs to to the
the
S ravaka vehicle.
Sravaka vehicle. Having
Having had had an an insight
insight into
into their
their ownown
vehicle,
vehicle, they abide at
they abide at the
the fifth
fifth or
or the
the sixth
sixth stage where they
stage where they
do
do away
away with
with the rising of
the rising of the
the passions,
passions, butbut not
not with
with thethe
habit-energy
habit-energy;; they they have
have notnot yet passed beyond
yet passed beyond the the incon
incon-
ceivable
ceivable transformation-death,
transformation-death, and and their
their lion-roar
lion-roar is, is, " My
"My
life
life is
is .destroyed, my morality
destroyed, my morality is
is established, etc. "
established, etc."; they; they will
will
 CHAPTER
CHAPTEE TWO 57
57

then
then discipline
discipline themselves
themselves in in the
the egolessness
egolessness of of persons
persons and and
fi nally gain
finally gain thethe knowledge
knowledge of of Nirvana.
Nirvana.
Again,
Again, Mahamati,
Mahamati, there there areare others
others who,
who, believing
believing in in such
such
things as ego,
things as ego, being, being, vital
vital principle, nourisher,
principle, nonrisher, supreme supreme
spirit, or personal soul, will
spirit, or personal soul,
will seek
seek Nirvana
Nirvana in in them.
them. Again, Again,
Mahamati,
Mahamati, there
there are
are still
still others
others who, seeing
who, seeing that
that all
all things
things
exist
exist by by depending
depending upon
upon causes,
causes, will
will recognise
recognise in
in this
this the
the
way
way to
to Nirvana.
Nirvana. (64)
(64) But,
But, Mahamati,
Mahamati, as
as they
they have
have no
no
in sight into
insight into the egolessness of
the egolessness of things,
things, there
there is is no emancipa
no emancipa-
tion
tion forfor them.
them. This, This, Mahamati,
Mahamati, is is where
where thosethose of of thethe
S ravaka-vehicle and
Sravaka-vehicle and the
the philosophers
philosophers make make thethe mistake
mistake in in
their insight by
their insight by regarding regarding non-deliverance
non-deliverance as
as deliverance.
deliverance.
rrhereore,
Therefore, Mahamati,
Mahamati, you you ought
ought to to discipline
discipline yourself
yourself in in
order
order to escape this
to escape wrong view.
this wrong view.
Now,
Now, Mahamati,
Mahamati, they they belong'
belong to to the
the group
group of of the
the Prat
Prat-
yekabuddha-vehicle
yekabuddha-vehiele who who will
will shed
shed tears
tears andand feel
feel the
the hair
hair of of
their
their body
body stand
stand on on end
end when
when the the Pratyekabuddha
Pratyekabuddha's 's insight
insight
is
is shown
shown to them. When the
to them. the teaching
teaching to to keep
keep themselves
themselves
away from
away from social
social relations
relations and and entanglements,
entanglements, not not toto become
become
attached
attached to to the
the external
external worldworld and and its its manifold
manifold form, form, to to
perform
perform miraculous
miraculous powers
powers by by which
which they
they can
can divide
divide their
their
own
own body
body andand appear
appear double
double or or perform
perform the the transformations,
transformations,
is
is disclosed
disclosed to to them,
them, they
they are are thereby
thereby entreated.
entreated. Recogni
Recogni-
sing
sing that
that they
they are are of
of the
the group
group whosewhose insight
insight belong
belong to to the
the
Pratyekabuddha-vehicle,
Pratyekabuddha-vehicle, their their discourses
discourses will will be be in in con
con-
formity
formity with with the the insight
insight of of thethe Pratyekabuddha-vehicle.
Pratyekabuddha-vehicle.
This,
This, Mahamati,
Mahamati, is is the
the characteristic
characteristic featurefeature of of the
the group
group of of
people
people whose
whose insight belongs
insight belongs to
to the
the Pratyekabuddha-vehicle.
Pratyekabuddha-vehicle.
Now,
Now, Mahamati,
Mahamati, three three aspects
aspects are are distinguishable
distinguishable in in the
the
insight
insight belonging
belonging to
to the
the group
group of
of the
the Tathagata-vehicle.
Tathagata-vehicle.
They
They areare:: ((1)1 ) anan insight
insight whereby
whereby one one sees
sees into
into thethe self
self-
nature
nature of of things,
things, which
which is is no
no self-nature
self -nature;; (2) (2) an an exalted
exalted
insight
insight which
which is is the
the attainment
attainment of of self-realisation
self-realisation;; and and ((3) 3 ) an
an
nsight into
iinsight into the the immensity
immensity of of the external Buddha-lands.
the external Buddha-lands.
When,
When, Mahamati,
Mahamati, these these three
three aspects
aspects are are disclosed
disclosed one one after
after
another
another andand alsalsoo when
when the the inconceivable
inconceivable realm realm of the A
of the laya
Alaya-
vijiiana
vijnana is disclosed, where
is disclosed, where body,body, property,
property, and and abode
abode are are
seen
seen to
to be
be the manifestation of
the manifestation of Mind
Mind itself,
itself, a
a man will
will not
not
58
58 LANKAVATARA
LANKAVATAKA SUTRA
be
be frightened,
frightened, nor nor terrified,
terrified, nor
nor show
show any
any sign
sign ofof fear
fear ; then
;
then
such
such a one is
a one is to
to be known as
be known as of the group
of the group of
of people
people whose
whose
insight
insight belongs
belongs to to the
the Tathagata-vehicle.
Tathagata-vehicle. This This is,
is, ( 65) Maha
(65) Maha-
mati,
mati, the
the characteristic
characteristic feature
feature of
of the
the insight
insight of
of those
those who
who
belong
belong to
to the
the Tathagata-vehiele.
Tathagata-vehicle.
Again,
Again, Mahamati,
Mahamati, when when these
these three
three forms
forms ofof insight
insight areare
disclosed
disclosed toto a a man,
man, he he may
may thereby
thereby be be pursuaded
pursuaded to to dis
dis-
cipline
cipline himself
himself in in them.
them. This,
This, Mahamati,
Mahamati, is is the
the stage
stage of of
preparation
preparation for for the
the establishment
establishment of of his
his own
own group.
group. In In
order
order that
that he
he may
may go go up
up to
to the stage of
the stage of imagelessness,
imagelessness, therethere
is this establishment.
is this establishment. But the S
But the ravaka who
Sravaka who will purify his
will purify his
own habit-energy
own habit-energy of
of passions by attaining
passions by attaining an
an inner
inner percep
percep-
tion into t
tion into he A
the laya and
Alaya and by seeing into
by seeing into ''the
the egolessness
egolessness of of
things,
things, will
will settle
settle himself
himself inin the
the bliss
bliss of
of the
the Samadhi
Samadhi and and
finally
finally will
will attain
attain the
the body
body of of T athagatahood.11
Tathagatahood.

XXI
XXI
Then
Then thethe Blessed
Blessed One One recited
recited these
these verses
verses : :

130.
130. The
The fruit
fruit ofof the
the Streamentered,
Stream-entered, and and that
that of
of the
the
Once-to-come
Once-to-come ; the
;
the fruit
fruit ofof the
the Not-to-come
Not-to-come andand Arhatship
Arhatship
all
all these
these are
are due
due to to mental
mental perturbation.
perturbation.
131.
131. The triple vehicle,
The triple vehicle, the
the one
one vehicle,
vehicle, and
and the
the no
no-
vehicle,
vehicle, of these I
of these I talk,
talk, for
for the
the sake
sake of
of the
the dullwitted,
dull-witted, and
and
[also] for the
[also] for the wise,
wise, solitudeloving
solitude-loving ones
ones..
. 132.
132. The gate of
The gate of highest reality has
highest reality has nothing
nothing toto do
do with
with
the
the two forms of
two forms of thought-construction
thought-construction [subject
[subject and object] j
and object] ;

Where
Where the the imageless stands, why
imageless stands, why should
should wewe establish
establish the
the
triple
triple vehicles
vehicles? '
133.
133. The
The Dhyanas,
Dhyanas, the immeasurables, and
the immeasurables, and the
the no
no-
form
form Samadhis,
Samadhis, and and the
the thought-cessation-all
thought-cessation all these
these are
are not
not
at
at all
all found
found in in Mind-only.
Mind-only.

XXII
XXII
Again, Mahamati, how
Again, l\iahamati, how is
is it
it that
that the
the Iechantika2
Icchantika2 never
never
awaken the
awaken desire for
the desire for emancipation
emancipation? (66) Because they
( 66) Because they h ve
have
1 What
What is stated about
about the
the group of indefinite character is not
1
is stated group of indefinite character is not
quite
quite clear.
clear.
2 Those
Those who
who are
are destitute
destitute of
of the
the Buddhanature.
2
Buddha-nature.
 CHAPTER TWO 59
59

abandoned
abandoned all all the
the stock
stock ofof merit,
merit, and because they
and because they cherish
cherish
certain
certain vows
vows forfor all
all beings
beings since
since beginningless
beginningless time.
time. What
is
is meant
meant by by abandoning
abandoning all all the
the stock
stock of
of merit
merit ? It It refers
refers toto
[those Buddhists] who
[those Buddhists]
who have
have abandoned
abandoned the the Bodhisattva
Bodhisattva col col-
lection
lection [of[of the canonical texts]
the canonical texts],, making
making the
the false accusation
false accusation
that they
that they are
are not
not in
in conformity
conformity with
with the
the sutras,
sutras, the
the codes
codes ofof
morality,
morality, and
and the
the emancipation.
emancipation. By By this
this they
they have
have forsaken
forsaken
all
all the
the stock
stock of of merit
merit and and will
will not
not enter
enter into
into Nirvana.
Nirvana.
Secondly
Secondly again,again, Mahamati,
Mahamati, there there are
are Bodhisattva-Maha
Bodhisattva-Maha-
sattvas
sattvas who,
who, onon account
account of of their
their original
original vows
vows made
made for for all
all

beings,
beings, saying,
saying, " So
' '
So long
long as
as they
they dodo not
not attain Nirvana, II will
attain Nirvana, will
not
not attain
attain itit myself,
myself," " keep
keep themselves
themselves away
away fromfrom Nirvana.
Nirvana.
rr'his, Mahamati,
This, Mahamati, is
is the
the reason
reason of
of their
their not
not entering
entering intointo
Nirvana,
Nirvana, and
and because
because of
of this
this they go
they go on
on the
the way
way of
of the
the
Icchantika.
Icchantika.
Again,
Again, Mahamati
Mahamati said said;; Who,
Who, Blessed
Blessed One,
One, would
would never
never
enter
enter Nirvana
Nirvana ?
The Blessed One
The Blessed One replied
replied : Knowing
:
Knowing that that all
all things
things areare
in
in Nirvana
Nirvana itself
itself from
from thethe very beginning, the
very beginning, the Bodhisattva.:.
Bodhisattva-
Icchantika
Icchantika would
would nevernever enter
enter Nirvana.
Nirvana. But But those
those Icchan
Icchan-
tikas
tikas who
who have
have forsaken
forsaken all all the
the stock
stock of
of merit
merit [finally]
[finally] do.do.
Those
Those Icchantikas, Mahamati,
Icehantikas, Mahamati, who
who have
have forsaken
forsaken all
all the
the stock
stock
of
of merit
merit might
might somesome day day bebe influenced
influenced by by the
the power
power of of the
the
Tathagatas
Tathagatas and and bebe induced
induced at at any
any moment
moment to to foster
foster the
the stock
stock
of
of merit.
merit. Why Why ? Because,
Because, Mahamati,
Mahamati, no no beings
beings areare left
left
aside
aside byby the Tathagatas. For
the Tathagatas. For this
this reason,
reason, Mahamati,
Mahamati, it it is
is

the Bodhisattva-Icchantika (67)

the Bodhisattva-Icchantika (67) whowho never
never enters
enters into
into
Nirvana
Nirvana..

XXIII
XXIII
Further, Mahamati, let
Further, Mahamati, let the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva be be
well
well acquainted
acquainted with with the
the three
three kinds of Svabhava
kinds of Svabhava ((self-
self
nature
nature).) . [What
[What are
are the
the three
three? They
They are
are ((1)
1 ) false dis
false dis-
crimination,
crimination, (2) (2) knowledge
knowledge ofof relativity,
relativity, and
and ((3)
3 ) perfect
perfect
knowledge
knowledge.] . ] Now,
Now, Mahamati,
Mahamati, false
false discrimination
discrimination rises
rises
from form ((nimitta).
from form nimitta) . How,
How, Mahamati,
Mahamati, doesdoes it
it rise
rise from
from
form
form?? . InIn [the
[the consideration of] the
consideration of] the relativity
relativity aspect
aspect of
of
Svabhava,
Svabhava, realities appear in
realities appear in various
various ways,
ways, as
as having
having forms,
forms,
60
60 LANKAVATARA SUTRA

signs,
signs,and
and shapes
shapes;; when,
when, Mahamati,
Mahamati, these
these objects,
objects, forms,
forms, and
and
signs are
signs adhered to
are adhered to [as
[as real]
real],, this
this adherence
adherence takes
takes place
place
in
in two
two ways.
ways. The Tathagatas, Arhats,
The Tathagatas, Arhats, and
and Fully-En
Fully-En-
lightened
lightened Ones Ones thus thus declare
declare false
false discrimination
discrimination to to consist
consist
in attachment
in attachment to names and
to names and attachment
attachment to objects. By
to objects. By the
the
attachment
attachment to to objects
objects is
is meant, lYlahamati,
meant, Mahamati, to
to get
get attached
attached to
to
inner
inner andand external
external things [as realities]
things [as realities]. By . By the
the attachment
attachment
to
to names
names is is meant
meant to recognise in
to recognise these inner
in these inner and
and external
external
things
things thethe characteristic
characteristic marks marks of of individuality
individuality and and general
general-
ity
ity and
and to to regard
regard themthem as as definitely
definitely belonging
belonging to to the
the objects.
objects.
These
These twotwo modes
modes of of attachment,
attachment, Mahamati,
Mahamati, constitute
constitute false
false
discrimination.
discrimination. The
The knowledge
knowledge of of the
the relativity-aspect
relativity-aspect
(pa.ra.tantra) rises
(paratantra) rises from
from thethe separation
separation of of subj ect ((asraya)
subject asraya)
and
and object ( iilarnbana)
object (alanibana) . .
Now,
Now, Mahamati,
Mahamati, what what is perfect knowledge
is perfect knowledge? It
It isis
realised when
realised when one casts aside
one casts aside the
the discriminating
discriminating notions
notions of of
form, name, reality,
form, name, reality, and
and character
character ; it
;
it is
is the
the inner
inner realisation
realisation
by
by noble wisdom. This
noble wisdom. This (68)
(68) perfect
perfect lmowledge,
knowledge, Mahamati,
Mahamati,
is
is the
the essence
essence of of the
the Tathagata-garbha.
Tathagata-garbha.
Then
Then the the Blessed
Blessed OneOne recited
recited this
this verse
verse :
:

134. Form,
134. Form, Name,Name, and
and Discrimination
Discrimination [correspond
[correspond to] to]
the
the two
two forms
forms of of Svabhava,
Svabhava, and
and Right
Right Knowledge and
Knowledge and Such
Such-
ness
ness [correspond
[correspond to] to] the
the Perfect
Perfect Knowledge
Knowledge aspect.aspect.
This,
This, lVlahamati,
Mahamati, is is called
called the
the doctrine
doctrine that
that examines
examines into
into
the nature of
the nature of the
the five Dharmas and
five Dharmas and thethe two
two Svabhavas
Svabhavas (self
(self-
nature
nature), ) , and
and constitutes
constitutes the the state
state ofof self-realisation
self-realisation attained
attained
by noble wisdom,
by noble wisdom, and and inin this
this you
you andand other
other Bodhisattvas
Bodhisattvas are are
to
to discipline
discipline yourselves.
yourselves.

XXIV
XXIV
Further
Further again,
again, Mahamati,
Mahamati, let let the
the Bodhisattva-Maha
Bodhisattva-Maha-
sattva
sattva have
have aa thorough
thorough understanding
understanding as as to
to the
the nature
nature of the
of the
twofold egolessness.
twofold egolessness. Mahamati,
Mahamati, what
what isis this
this twofold
twofold egoless
egoless-
ness [It
ness? [It is
is the egolessness of
the egolessness persons and
of persons and the
the egolessess
egolessness
of
of things.
things. What
What is is meant
meant byby egolessness
egolessness of persons?1 It
of persons It
means that] in
means that] in the
the collection of the
collection of the Skandhas,
Skandhas, Dhatus,
Dhatus, and
and
A yatanas there
Ayatanas there is
is no
no egO-SUbstance,
ego-substance, nor
nor anything
anything belonging
belonging
to
to it
it;; the
the Vijiiana
Vijnana is
is originated by ignorance,
originated by ignorance, deed, deed, and
and
 CHAPTER TWO 61
61

desire,
desire, and keeps up
and keeps up itsits function
function by by grasping
grasping objectsobjects by by
means
means of of thethe sense-organs,
sense-organs, such such as as the eye, etc.,
the eye, and by
etc., and by
clinging
clinging to to them
them as as real
real;; while
while a world of
a world of objects
objects and and bodies
bodies
is
is manifested
manifested owing owing to to the
the discrimination
discrimination that that takes
takes place
place
in
in the
the world
world whichwhich is is of
of Mind
Mind itself,
itself, that
that is,
is, in
in the A
the laya
Alaya-
vijiiana.
vijnana. By
By reason
reason of
of the
the habit-energy
habit-energy stored
stored up
up by
by false
false
imagination
imagination since since beginningless
beginningiess time, time, this world (vishaya)
this world (vishaya) is is

subject
subject to to change
change and and destruction
destruction from from moment
moment to to moment
moment ; ;

it
it isis like
like a a river,
river, a a seed,
seed, a lamp, wind,
a lamp, wind, a a cloud
cloud;; [while
[while
the Vijiiana itself
the Vijnana itself is]is] like
like a a monkey
monkey who who is is always restless,
always restless,
like
like a a fly
fly who
who is is ever
ever inin search
search of of unclean
unclean things
things and and defiled
denied
places,
places, like
like a
a fire
fire ( 69)
(69) which
which is
is never
never satisfied.
satisfied. Again,
Again, it it

is
is like
like a a water-drawing
water-drawing wheel
wheel or
or a
a machine,
machine, it
it [i.e.,
[i.e., the
the
Vijiianal
Vijuana] goes goes on on rolling
rolling the the wheel
wheel of of transmigration,
transmigration, carry carry-
ing
ing varieties
varieties of of bodies
bodies and and forms,
forms, resuscitating
resuscitating the the dead
dead
like
like the
the demon
demon Vetala,Vetala, causing
causing the the wooden
wooden figures
figures to to move
move
about
about as as aa magician
magician moves moves them. them. Mahamati,
Mahamati, a a thorough
thorough
understanding
understanding concerning concerning these these phenomena
phenomena is is called
called comcom-
prehending
prehending the
the egolessness
egolessness of
of persons.
persons.
Now,
Now, Mahamati,
Mahamati, what what is is meant
meant by by the
the egolessness
egolessness of of
things
things? 1 It
It is
is to
to realise
realise that
that the
the Skandhas,
Skandhas, Dhatus,Dhatus, and
and
A yatanas are
Ayatanas are characterised
characterised with with the the nature
nature of of false
false dis
dis-
crimination.
crimination. Mahamati, Mahamati, since since thethe Skandhas,
Skandhas, Dhatus,Dhatus, and and
A yatanas are
Ayatanas are destitute
destitute of of anan ego-substance,
ego-substance, being being no no more
more
than
than an an aggregation
aggregation of of the
the Skandhas,
Skandhas, and and subject
subject to to the
the
conditions
conditions of of mutual
mutual origination
origination which which are are causally
causally boundbound
up
up with
with the the string
string of of desire
desire and and deed
deed ; and
;
since thus
and since thus there
there
is
is no
no creating'
creating agent agent in
in them, Mahamati,
them, Mahamati, the
the Skandhas
Skandhas are
are
even
even destitute
destitute of of the
the marks
marks of of individuality
individuality and
and generality
generality ; ;

and
and the ignorant, owing
the ignorant, owing to to their erroneous discrimination,
their erroneous discrimination,
imagine
imagine here here thethe multiplicity
multiplicity of of phenomena
phenomena;; the the wise,
wise, how
how-
ever,
ever, do not. Recognising,
do not. Recognising, Mahamati,Mahamati, that that all all things
things are are
devoid
devoid of of the
the Citta,
Citta, Manas,
Manas, Manovij
Manovijnana, iiana, the
the five
five Dharmas,
Dharmas,
and
and the [three] Svabhavas,
the [three] Svabhavas, the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva will will
well
well understand
understand what what is is meant
meant by by thethe egolessness
egolessness of of things.
things.
Again,
Again, Mahamati,
Mahamati, when when the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva has has
aa good
good understanding
understanding as
as regards
regards the
the egolessness
egolessness of
of things,
things,
before
before longlong he he will
will attain
attain the the first
first stage
stage [of[of Bodhisattva-
Bodhisattva-
62
62 LANKAVATARA
LANKAVATABA SUTRA
SUTBA

hood] when
hood] when he he gets
gets aa definite
definite . cognition
cognition of of thethe imagelss.
imageless.
When aa definite
When definite acquisition
acquisition isis obtained
obtained regarding
regarding the the aspect
aspect
of
of the
the stages
stages [of [of Bodhisattvahood]
Bodhisattvahood] , the
,
the Bodhisattva
Bodhisattva will will ex
ex-
perience joy,
. perience joy, and,
and, gradually
gradually and and successively
successively goinggoing upup the
the
scale, will reach
scale, will reach the the ninth
ninth stage
stage where
where his his insight
insight isis per
per-
fected,
fected, and
and [finally
[finally the
the tenth
tenth stage
stage known
known as]
as] Great
Great Dharma
Dharma-
megha.
megha. Establishing
Establishing himself here, ((70)
himself here, 70 ) he
he will
will bebe seated
seated
in
in the
the great
great jewel
jewel palace
palace known
known as as ""Great
Great Lotus
Lotus Throne
Throne" "
which
which isis in
in the
the shape
shape ofof aa lotus
lotus and
and is adorned with
is adorned various
with various
sorts of
sorts jewels and
of jewels and pearls
pearls ; he
;
he will
will then
then acquire
acquire andand complete
complete
aa world
world of of Mayanature
Maya-nature ; surrounded
;
surrounded by by Bodhisattvas
Bodhisattvas of of the
the
same
same character
character and and anointed
anointed like
like the
the son
son ofof the
the Cakravarti
Cakravarti
by
by the hands of
the hands of the
the Buddhas
Buddhas coming
coming fromfrom allall the
the Buddha
Buddha-
lands,
lands, he
he will
will go beyond
go beyond the
the last
last stage
stage of
of Bodhisattvahood,
Bodhisattvahood,
attain
attain the noble truth
the noble truth of self-realisation, and
of self-realisation, become a
and become a Tatha
Tatha-
gata
gata endowed
endowed with with the
the perfect
perfect freedom
freedom of of the
the Dharmakaya,
Dharmakaya,
because of
because of his
his insight
insight into
into the egolessness of
the egolessness of things.
things. This,
This,
Mahamati,
Mahamati, is is what
what is is meant
meant by by the
the egolessness
egolessness of of all
all things,
things,
and
and inin this
this you
you and and other
other BodhisattvaMahasattvas
Bodhisattva-Mahasattvas should should
well
well exercise
exercise yourselves.
yourselves.

XXV
At
At that
that time,
time, Mahamati
Mahamati the the BodhisattvaMahasattva
Bodhisattva-Mahasattva
said this
said this to
to the Blessed
the Blessed One
One : Pray
: teach me about
Pray teach about making
making
an
an assertion
assertion and
and refuting
refuting it
it so that I
so that I and Bodhisattvas,,
other Bodhisattvas
and other
getting
getting rid
rid of
of the erroneous views
the erroneous views that
that may rise from
may rise from asser
asser-
tion
tion and
and refutation,
refutation, may may at
at once
once realise
realise supreme enlighten-
supreme enlighten
ment.
ment. Having
Having been been enlightened
enlightened they
they would
would keep
keep themselves
themselves
away from the
away from the eternalistic
eternalistic assertions
assertions as as well as from
well as from th e
the
nihilistic refutations, and
nihilistic refutations, and leave
leave your
your enlightenment
enlightenment eye eye
unrefuted.
unrefuted.
Then
Then the
the Blessed
Blessed One One again,
again, understanding
understanding the the request
request
of Mahamati
of Mahamati the the BodhisattvaMahasattva,
Bodhisattva-Mahasattva, recited recited this
this verse
verse : :

135.
135. Assertions and
Assertions and refutations
refutations are are not
not to be found
to be found inin
the
the Mindonly
Mind-only,- ; the
the ignorant
ignorant who
who understand
understand not
not that
that the
the

Mind
Mind is is [[seen
seen in]in] the form of
the form of body,
body, property,
property, andand abode,
abode,
wander about
wander about with assertions and
with assertions and refutations.
refutations.
 CHAPTER TWO 63
63

(71
(71)) At
At that
that moment
moment the the Blessed
Blessed One One saidsaid this
this to to
elucidate
elucidate the the meaning
meaning of of this
this verse
verse:: Mahamati,
Mahamati, there there areare
four
four forms
forms of assertion made
of assertion made concerning
concerning things things notnot in in
existence.
existence. What What are are the
the fourfour? ((1) 1 ) The
The assertion
assertion aboutabout
individual
individual marks marks that that are non-existent;; ((2)
are non-existent 2 ) the
the assertion
assertion
about
about philosophical
philosophical views views whichwhich are are non-existent
non-existent [i.e., [i.e., not
not
true]
true] ; ;
(3)
(3) the
the assertion
assertion about
about a
a cause
cause which
which is
is non-existent
non-existent ;
;
and
and (4)(4) the
the assertion
assertion about
about objects
objects that
that are
are non-existent.
non-existent.
These,
These, Mahamati,
Mahamati, are are the
the fourfour assertions.
assertions.
Again,
Again, Mahamati,
Mahamati, what what is is meant
meant by by the refutation? It
the refutation It
means
means not examining properly,
not examining properly, because
because of of ignorance,
ignorance, any any
aassertions
ssertions basedbased onon errors.
errors. This, Mahamati,
This, Mahamati, is is what
what charac
charac-
terises
terises assertion
assertion and and refutation.
refutation.
Further,
Further, Mahamati,
Mahamati, what what are are the
the characteristics
characteristics of of the
the
assertion
assertion made
made ab
aboutout individual
individual marks
marks that
that have
have no
no exist
exist-

ence 9? It
ence concerns the
It concerns the marks
marks of of individuality
individuality and and generality
generality
in
in the Skandhas, Dhatus
the Skandhas, Dhatus and and A yatanas,
Ayatanas, which
which do
do not
not really
really
'
exist
exist;; but taking .'them
but taking them for for realities
realities and
and getting
getting attached
attached to to
them,
them, a a man
man may may affirm
affirm that
that they
they areare just
just so so and
and not
not other
other-
wise.
wise. This,
This, Mahamati,
Mahamati, characterises
characterises the the assertion
assertion of of indivi
indivi-
dual
dual marks
marks whichwhich are non-existent.11 This
are non-existent. This assertion
assertion and and dis
dis-
crimination,
crimination, Mahamati,
Mahamati, concerning
concerning individual
individual marks marks that
that areare
not
not existent,
existent, rises
rises from
from one
one's 's attachment
attachment to
to the
the habit-energy
habit-energy
which
which is is . amassed,
amassed, since since beginningless
beginningless time, time, by by varieties
varieties of of
erroneous
erroneous views views issuing
issuing from
from false
false imagination.
imagination. This,
This,
Mahamati,
Mahamati, characterises
characterises the the assertion
assertion of of individual
individual marks marks
which
which areare non-existent.
non-existent.
Again,
Again, Mahamati,
Mahamati, by by thethe assertion
assertion of of philosophical
philosophical views views
which
which are are non-existent
non-existent [i.e., [i.e., not
not true
true],] , is
is meant
meant thatthat inin the
the
Skandhas,
Skandhas, Dhatus, Dhatus, and and A yatanas, [some
Ayatanas, [some philosophers]
philosophers]
assume
assume the the existence
existence of of an an ego,
ego, a a being,
being, a a soul,
soul, a a living
living
being,
being, a nourisher, or
a nourisher, or a spirit. This
a spirit. This is said, Mahamati,
is said, Mahamati, to to
be
be the assertion of
the assertion of some
some philosophical
philosophical views
views which
which are
are non
non-
existent
existent [i.e.,
[i.e., not
not true
true]] .
.

Again, Mahamati,
Again, Mahamati, by by the
the assertion
assertion of of a a cause
cause that
that isis non
non-
existent
existent is is meant
meant that that [some
[some philosophers]
philosophers] assume assume thethe cause
cause-
less
less birth
birth of of a first ((72)
a first 72) Vijnana,
Vijiiana, which
which laterlater comes
comes to to have
have
1 This
This is
is repeated
repeated below
below and
and is
is evidently
evidently a
a clerical
clerical errol'.
error.
64
64 LANKAVATARA
LANKAVATAEA SUTRA
aa Maya-like
Maya-like non-existence
non-existence;; that that is is to
to say,
say, the originally
the originally
unborn
unborn Vijfiana begins to
Vijnana begins to function
function underunder the conditions of
the conditions of
eye, form,
eye, form, light,
light, and
and memory.
memory. The The functioning
functioning goes goes on
on for
for
a
a while
while and
and then
then ceases.
ceases. This, Mahamati,
This, Mahamati, is is the assertion of
the assertion of
a
a cause that is
cause that is non-existent.
non-existent.
Again,
Again, Mahamati,
Mahamati, the the assertion
assertion aboutabout objects
objects that
that are
are
not-existent
not-existent isis an
an assertion
assertion arising
arising fromfrom thethe attachment
attachment to to
such
such non-working
non-working existences
existences as space, cessation,
as space, cessation, and and Nir
Nir-
vana. These,
vana. These, Mahamati,
Mahamati, are are neither
neither existent
existent nor nor non
non-
existent
existent ; for
;for all
all things
things are devoid of
are devoid of the
the alternatives
alternatives of of being
being
and
and non-being
non-being and and are to be
are to be known,
known, Mahamati,
Mahamati, as as the
the horns
horns
of a hare,
of a hare, a
a horse,
horse, or
or a
a camel,
camel, or
or like
like a
a hair-net.
hair-net. They
They are
are
discriminated
discriminated as as realities
realities byby the
the ignorant
ignorant who
who are
are addicted
addicted
to
to assertions
assertions and refutations as
and refutations as their
their intelligence
intelligence has has not
not
penetrated into the
penetrated into the truth that there
truth that there is is nothing
nothing but but what
what isis
seen of
seen of the
the Mind
Mind itself.
itself. It
It is
is otherwise
otherwise with with the
the wise.
wise. This,
This,
Mahamati,
Mahamati, is is the
the characteristic
characteristic point point of of the
the assertion
assertion about
about
objects
objects which
which areare non-existent.
non-existent. For For this
this reason,
reason, Mahamati,
Mahamati,
one
one should
should avoid
avoid the
the views based on
views based on assertion
assertion and refutation.
and refutation.

XXVI
XXVI
Further, Mahamati,
Further, Mahamati, the the Bodhisattvas
Bodhisattvas who who are
are thoroughly
thoroughly
acquainted with
acquainted with the
the nature
nature of of the Citta, Manas,
the Citta, Manas, and Mano
and Mano-
vijfiana,
vijnana, of of the
the five
five Dharmas,
Dharmas, of of the
the [three]
[three] Svabhavas,
Svabhavas, and and
of the
of the twofold
twofold Egolessness,
Egolessness, will assume various
will assume various personali ties
personalities
for
for the
the sake
sake of
of benefitting
benefitting others, just like
others, just like the imagination
the imagination
that evolves from
that evolves from thethe seat
seat ofof the
the relativity
relativity knowledge,
knowledge, and and
again,
again, like
like the
the mysterious
mysterious gem gem that reflects varieties
that reflects varieties of of
colours. Going over
colours. Going over to
to all
all the
the Buddha-lands
Buddha-lands and and assemblages,
assemblages,
the
the Bodhisattvas
Bodhisattvas will listen to
will listen to the
the Buddhas, discourse on
Buddhas, discourse on ththee
nature
nature of all thngswhich
of all thmgs~which are are like
like aa vision,
vision, a dream, an
a dream, an illu
illu-

sion,
sion, a a reflection,
reflection, and
and the lunar vision
the lunar vision inin water,
water, and and w hich
which
have nothing
have nothing to to do
do with
with birth-and-death,
birth-and-death, eternality,
eternality, andand ex
ex-
tinction
tinction;; the
the Bodhisattvas,
Bodhisattvas, thusthus facing
facing thethe Tathagatas,
Tathagatas, willwill
listen to
listen their discourses
to their discourses on on the truth that
the truth that does
does notnot belong
belong
to the S
to the ravaka- and
Sravaka- and Pratyekabuddha-vehicle.
Pratyekabuddha-vehiele. They
They will
will
then attain
then attain aa hundred
hundred thousand
thousand 8amadhis, ( 73 ) indeed,
Samadhis, (73) indeed, a a
hundred
hundred thousand
thousand niyutas
niyutas of of kotis
kotis ofof Samadhis,
Samadhis, and
and by
by
 CHAPTER
CHAPTBE TWO 65
65

mea
means Samadhis they
these Samadhis
of these
ns of will go
they will around from
go around from one
one
co
country another ; they
untry ttoo another ;
will do
they will homage to
do homage Buddhas, be
the Buddhas,
to the be
b
born all the
in all
orn in mansions, where
celestial mansions,
the celestial will discourse
they will
where they discourse
on the
on Triple Treasure,
the Triple Buddha-bodies;; and,
manifesting Buddha-bodies
Treasure, manifesting and, sur
sur-
roun ded
rounded by by S ravakas
Sravakas and
and Bodhisattvas, they
Bodhisattvas, they will, will, in
in order
order
to free
to from the
them from
free them alternatives of
the alternatives of being and non..;being,
being and non-being,
instr
instruct them to
uct them understand thoroughly
to understand thoroughly what
what meant by
is meant
is by
an objective
an objective world
world which
which is
is nothing
nothing but
but Mind
Mind itself
itself and
and in
in
which
which there
there areare no
no realities.
realities.
At
At that
that time
time the
the Blessed
Blessed OneOne recited
recited this
this verse
verse : :

136. When those

136. those who
who are born of
are born of the
the Buddha
Buddha see see that
that
the world
the world is
is no
no more
more than
than Mind
Mind itself, they
itself, they will
will obtain
obtain aa
body
body of
of transformation,
transformation, which
which has
has nothing
nothing to
to 'do
do with
with effect
effect-

producing
producing works,
works, butbut which
which is endowed with
is endowed with thethe powers,
powers,
psychic faculties,
psychic faculties, and
and self-control.
self-control.

XXVII
XXVII
At
At that
that time
time again
again Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva
sattva made
made aa request
request of
of the Blessed One.
the Blessed One. Tell me, Blessed
Tell me, Blessed
One,
One, how
how all all things
things are
are empty,
empty, unborn,
unborn, non-dual,
non-dual, and and have
have
no
no self-nature,
self -nature, so so that
that II and
and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas
might
might be be awakened
awakened in in the
the teaching
teaching of of emptiness,
emptiness, no-birth,
no-birth,
non-duality,
non-duality, and
and the
the absence
absence of
of sel f
self-nature, and,
-nature, and, quitting
quitting
, the
the discrimination
discrimination of of being
being and
and non-being,
non-being, quickly
quickly rea
lise
realise
the
the highest
highest enlightenment.
enlightenment.
Then
Then the Blesesd One
the Blesesd One said
said this to Mahamati
this to Mahamati the Bodhi
the Bodhi-
sattva-Mahasattva
sattva-Mahasattva : Now,: Now, Mahamati,
Mahamati, listen
listen well
well and reflect
and reflect
well
well upon
upon what
what II tell
tell you.
you.
Replied
Eeplied Mahamati
Mahamati the the Bodhisattva-Mahasattva,
Bodhisattva-Mahasattva, I I will
will
indeed,
indeed, Blessed One. (74)
Blessed One. (74) The
The Blessed
Blessed One
One said
said :: Empti
Empti-
ness, emptiness, indeed
ness, emptiness, indeed!! Mahamati,
Mahamati, it it is
is aa term whose
term whose
self-nature
self -nature is is false imagination. Because
false imagination. Because of of one
one's's attach
attach-
ment to to false imagination, Mahamati,
false imagination, Mahamati, we we have
have to to talk
talk ofof
emptiness, no-birth, non-duality,
emptiness, no-birth, non-duality, andand absence
absence of of self-nature
self -nature..
In
In short,
short, then,
then, Mahamati,
Mahamati, there
there are
are seven
seven kinds
kinds ooff empti
empti-
ness
ness:: ((1)
1 ) The
The emptiness
emptiness of of individual
individual marksmarks (laksha'f}a)
(lakshana),,
(2)
(2) the emptiness of
the emptiness of self-nature (l)Mvasvcib~bava) , ((3)
self -nature (bhavasvabbava) ,
3 ) the
the
emptiness
emptiness of of no-work apracarita) , (4)
no-work ((apracaritd), (4) the
the emptiness
emptiness of
of work
work
66
66 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA

(pracarita) , ((5)
(p'I'aca'l'ita) ,
5 ) the
the emptiness
emptiness of of all
all things
things in in the sense that
the sense that
they
they areare unpredicable
unpredicable (nirabhilii
(nirabhilapya) p ya) , ((6)
,
6 ) the
the emptiness
emptiness in in
its
its highest sense of
highest sense of ultimate
ultimate reality
reality realisable
realisable onlyonly by by noble
noble
wisdom,
wisdom, and and (7) (7) thethe emptiness
emptiness of of mutuality
mutuality (ita.'tetara)
(itaretara)
which
which is is the
the seventh.
seventh.
Mahamati,
Mahamati, what what then then is is the
the emptiness
emptiness of of individual
individual
marks 1? It
marks It is
is that
that allall things
things have have no no [such
[such distinguishing]
distinguishing]
marks
marks of of individuality
individuality and and generality.
generality. In In consideration
consideration of of
mutuality
mutuality and and accumulation,
accumulation, [things [things are are thought
thought to to be be
realities]
realities],, but but when
when they they are are further
further investigated
investigated and and
analysed, Mahamati,
analysed, Mahamati, they they are
are non-existent, and
non-existent, and not
not predic
predic-
able
able with
with individuality
individuality and and generality
generality;; and and because
because thus
thus no no
such ideas as
such ideas as self, other,
self, other, or
or both,
both, hold
hold good, Mahamati,
good, Mahamati, the
the
individual
individual marks marks no no longer
longer obtain.
obtain. So
So itit isis said
said that
that allall

things
things are are empty
empty as as to
to their
their self-marks.
self -marks.
Again,
Again, Mahamati,
Mahamati, what what is is meant
meant by by the
the emptiness
emptiness of of
self-nature
self -nature?? Mahamati,
Mahamati, it is that
it is that all things in
all things their self-
in their selfu
nature are
nature are unborn,
unborn, hencehence the the emptiness
emptiness of self-nature, and
of self-nature, and
it
it is
is therefore
therefore said said that things are
that things are empty
empty in
in their
their self-nature.
self -nature.
Again,
Again, Mahamati,
Mahamati, what what is is meant
meant by by thethe emptiness
emptiness of of
no-work
no- work?? It It isis that
that the
the Skandhas
Skandhas are are Nirvana
Nirvana itselfitself and
and
there
there is is no
no work
work doing
doing in in them
them fromfrom thethe beginning.
beginning. There There-
fore,
fore, oneone speaks
speaks of of the
the emptiness
emptiness of of no-work.
no-work.
(75)
(75) Again,
Again, Mahamati,
Mahamati, what what is is meant
meant by by the
the emptiness
emptiness
of
of work
work ?? It It is
is that
that thethe Skandhas
Skandhas are are devoid
devoid of of an ego and
an ego and
its
its belongings,
belongings, and and go go on
on functioning
functioning when when there
there isis a mutual
a mutual
conjunction
conjunction of cause and
of cause and action.
action. Thus
Thus one one speaks
speaks of of the
the
emptiness
emptiness of
of work.
work.
Again,
Again, Mahamati,
Mahamati, what what is is meant
meant by by the
the emptiness
emptiness of of all
all

things in
things in the sense that
the sense that they
they areare unpredicable
unpredieable ?? It It is
is that
that
the nature of
the nature of the
the false
false imagination
imagination is is not
not expressible,
expressible, hence
hence
the
the emptiness
emptiness of of all
all things
things in in the
the sense
sense ofof their
their unpredicabil
unpredicabil-
ity. Thus
ity. Thus one one speaks
speaks of of the
the emptiness
emptiness of of unpredicability.
unpredieability.
Again, Mahamati,
Again, Mahamati, what
what is
is meant
meant by
by the
the emptiness
emptiness in in its
its

highest
highest sense
sense of
of ultimate
ultimate reality
reality realisable
realisable by
by noble
noble wisdom
wisdom ??
It is
It is that
that inin the
the attainment
attainment of of an inner realisation
an inner realisation by by means
means
of
of noble
noble wisdom
wisdom therethere is is no
no trace
trace of of habit-energy
habit-energy generated
generated
by
by allall the erroneous conceptions
the erroneous conceptions [of [of beginningless
beginningless past] past]..
 CHAPTER TWO 67
67

Thus one
Thus one speaks
speaks of of the
the highest
highest emptiness
emptiness of of ultimate
ultimate reality
reality
realisable
realisable by by noble
noble wisdom.
wisdom.
Again,
Again, Mahamati,
Mahamati, what what is is meant
meant by by thethe emptiness
emptiness of of
mutu
mutual [non-existence] ? It
al [non-existence] It is
is this
this : when
: when aa thingthing is is missing
missing
here,
here, oneone speaks
speaks of its being
of its being emptyempty there.
there. For
For instance,
instance,
Mahamati,
Mahamati, in
in the
the lecture-hall
lecture-hall of
of the
the Mrigarama
Mrigarama there there areare no no
elephants,
elephants, no
no bulls,
bulls, no
no sheep,
sheep, but
but as
as to
to the
the Bhikshus
Bhikshus I
I can
can
say
say that
that the the hall
hall isis not
not devoid
devoid of of them
them;; it it is
is empty
empty only only as as
far
far as
as they
they [i.e.
[i.e. the
the animals]
animals] are are concerned.
concerned. Further, Further, MahaMaha-
mati,
mati, it it isis not
not that
that thethe lecture-hall
lecture-hall is is devoid
devoid of of its
its ownown
characteristics,
characteristics, nor nor that
that the
the Bhikshu
Bhikshu is is devoid
devoid of of this Bhi
this Bhi-
kshuhood,
kshuhood, nor nor that
that inin some
some other places, too,
other places, too, elephants,
elephants, bulls,
bulls,
and sheep
and sheep are
are not
not to
to be
be found.
found. Mahamati,
Mahamati, here
here one
one sees
sees allall
things
things in
in their
their aspect
aspect of
of individuality
individuality and
and generality,
generality, but
but
from
from the point of
the point view of
of view mutuality ((itaretara)
of mutuality itaretara) some some things
things
do
do not
not exist
exist somewhere.
somewhere. Thus Thus one speaks of
one speaks of the
the emptiness
emptiness
of
of mutual
mutual [non-existence]
[non-existence] . .

These,
These, Mahamati,
Mahamati, are are the
the seven kinds of
seven kinds of emptiness
emptiness of of
which
which mutuality
mutuality ranks ranks thethe lowest
lowest of of all
all and
and is is to
to bebe put
put
away
away by by you.
you.
((76)
76) Again,
Again, Mahamati,
Mahamati, not not that
that things
things are are not
not born,
born, but but
that
that they
they are
are not
not born
born of
of themselves,
themselves, except except when
when seen
seen in
in
the
the state
state of of Samadhi-this
Samadhi this is is what
what is is meant
meant by by " all
"all things
things
are
are unborn.
unborn." " To To have
have no no self-nature
self -nature is, according to
is, according to the
the
deeper sense, to
deeper sense, to be Mahamati. That
unborn, Mahamati.
be unborn, That all all things
things are are
devoid
devoid of self-nature
of self -nature means
means that there is
that there is aa constant
constant and and
uninterrupted
uninterrupted becoming, becoming, aa momentary
momentary change change from from one one state
state
of
of existence
existence to to another
another ; seeing
; seeing this,
this, Mahamati,
Mahamati, all all things
things are are
destitute
destitute of of self-nature.
self-nature. So
So one speaks of
one speaks of all
all things having
things having
no
no self-nature.
self-nature.

Again, Mahamati,
Again, Mahamati, what what is is meant
meant by by non-duality
non-duality? It It
means
means that that light
light and
and shade,
shade, longlong andand short, black and
short, black and white,
white,
are
are relative
relative terms,
terms, Mahamati,
Mahamati, and and not
not independent
independent of of each
each
other
other;; as as Nirvana
Nirvana and and Samsara
Samsara are, are, all
all things
things are are not-two.
not-two.
There
There is is nono Nirvana
Nirvana except
except wherewhere is is Samsara
Samsara;; there there is is no
no
Samsara
Samsara except except where
where is is Nirvana
Nirvana;; for for thethe condition
condition of of exex-
iste nce is
istence is not
not of of mutually-exclusive character. 1 Therefore,
mutually-exclusive chal'acter.1 Therefore,
1 Read
Bead after
1
after T'ang.
T'ang.
68
68 LANKAVATARA SUTRA

it is said
it is said that
that all
all things
things areare non-dual
non-dual as as are
are Nirvana
Nirvana and and
Samsara.
Samsara. For For this
this reason, Mahamati,
reason, Mahamati, you
you should
should d i scipline
discipline
yourself in
yourself [the realisation
in [the realisation of] of] emptiness, no-birth, non
emptiness., no-birth, non-
duality,
duality, andand no-sel-nature.
no-self-nature.
Then
Then at at that
that time
time the
the Blessed
Blessed One One recited
recited this
this couplet
couplet
of verses
of verses: :
137.
137. II always
always preachpreach emptiness
emptiness which which is is beyond
beyond
eternalism
eternalism and and nihilism
nihilism; ; Samsara
Samsara is
is like
like a
a dream
dream and aa
and
vision,
vision, and
and karma
karma vanishes
vanishes not.
not.
138.
138. Space,
Space, Nirvana,
Nirvana, and and thethe two
two forms
forms of of cessation
cessation
thus
thus ((77)
77 ) the
the ignorant
ignorant discriminate
discriminate the the things
things which
which are are not
not
effect-producing, but
effect-producing, but the
the wise
wise stand
stand above above beingbeing and
and non non-
being.
being.
At
At that
that time
time again,
again, the
the Blessed
Blessed One One said said this
this toto Mahar
Maha-
mati the
mati the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva; ; This
This [teaching of]
[teaching of] empti- empti
ness, no-birth,
ness, no-birth, non-duality,
non-duality, and no-sel-nature is
and no-self-nature is found
found in in
all
all the
the sutras
sutras of of all
all the Buddhas, and
the Buddhas, and this
this doctrine
doctrine is is recog-
recog
nised in
nised in every
every one
one of of them.
them. However,
However, Mahamati,
Mahamati, the the sutras
sutras
are
are the
the teaching>
teaching in in conformity
conformity with with the dispositions of
the dispositions of all
all

beings
beings andand deviate
deviate fromfrom thethe [real]
[real] sense,
sense, and and not
not the
the truth
truth-
preserving
preserving statement.
statement. Mahamati,
Mahamati, it it is
is like
like unto
unto the
the mirage
mirage
which entices the
which entices deer with
the deer with its treacherous springs,
its treacherous springs, the the
springs
springs are
are not
not there
there but
but the
the deer
deer are
are attached, imagining
attached, imagining
them
them to to be real. So
be real. So with
with thethe teachings
teachings discloseddisclosed in in all the
all the
sutras, they are
sutras, they are for all beings
for all beings for for thethe gratification
gratification of of their
their
own
own discriminating
discriminating minds. minds. They They are are notnot thethe truth-preserv
truth-preserv-
ing
ing statements
statements meant
meant for for noble
noble wisdom
wisdom to to grasp.
grasp. For For thisthis
reason,
reason, Mah amati, be
Mahamati, be in
in conformity
conformity with with the the sens
sense e and
and be be
not engrossed in
not engrossed in the
the word-teaching.
word-teaching.

XXVIII
XXVIII
At that
that time,
time, Mahamati
Mahamati the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said
this
this to the Blessed
to the Blessed One
One : Now the
the Blessed
: Blessed One
One makes
makes mention
mention
of the
of the Tathagata-garbha
Tathagata-garbha in in the sutras, and
the sutras, and verily t is
verily iit is

described by
described by you
you as
as by
by nature
nature bright
bright and
and pu re, as
pure, as primarily
primarily
unspotted, endowed
unspotted, endowed with
with the
the thirty-two
thirty-two marks
marks of excellence,
of excellence,
hidden
hidden inin the body of
the body of every
every being
being like
like a
a gem
gem ofof great
great value,
value,
which
which isis enwrapped
enwrapped in in a
a dirty garment, env
dirty garment, eloped in
enveloped in the
the
 OHAPTER
CHAPTER TWO 69
69

gar ment of
garment of the Skandhas, Dhatus,
the Skandhas, Dhatus, and and A yatanas, and
Ayatanas, and soiled
soiled

with the
with the dirt dirt of
of g'reed, anger,
greed, anger, folly, folly, and
and false
false imagination,
imagination,
(78) while it
(78) while described by
is described
it is Blessed One
the Blessed
by the One to be eternal,
to be eternal,
per manent, auspicious,
permanent, auspicious, and
and unchangeable.
unchangeable. Is
Is not
not this
this Tatha
Tatha-
gata -g. a rbh a taught
taught by
by the Blessed
the Blessed One
One the same
the same as the ego
as the ego-
gata-garbha
subst
substance taught by
ance taught philosophers?? The
the philosophers
by the The egoego asas taught
taught
in systems of
the systems
in the philosophers is
the philosophers
of the an eternal
is an creator, un
eternal creator, un-
qualifi ed, omnipresent, and
qualified, omnipresent, and imperishable.
imperishable.
The Blessed One
The Blessed replied : No,
One replied :
Mahamati, my
No, Mahamati, my Tathagata
Tathagata-
garbha
garbha is not
is not the
the same
same as
as the
the ego taught
ego taught by by the
the philosophers ;
philosophers ;

for
for what
what the Tathagatas teach
the Tathagatas teach is is the Tathagata-garbha in
the Tathagata-garbha in
the sense,
the sense, Mahamati,
Mahamati, that
that it
it is
is emptiness,
emptiness, reality-limit,
reality-limit,
Nirvana, being
Nirvana, unborn, un
being unborn, qualified, and
unqualified, devoid of
and devoid will-effort ;
of will-effort ;

reason why
the reason
the why the Tathagatas who
the Tathagatas who are Arhats and
are Arhats Fully-
and Fully-
Enlightened
Enlightened Ones, teach the
Ones, teach doctrine pointing
the doctrine pointing to to the
the Tatha
Tatha-
gata-garbha
gata-garbha is is to
to make
make the the ignorant
ignorant cast cast aside
aside their
their fear
fear
when
when they they listen
listen to
to the
the teaching
teaching of
of egolessness
egolessness and
and to
to have
have
them
them realise
realise thethe state
state of of non-discrimination
non-discrimination and and imageless
imageless-
ness.
ness. II also
also wish,
wish, Mahamati,
Mahamati, that
that the
the Bodhisattva-Maha
Bodhisattva-Maha-
sattvas
sattvas of of the
the present
present and and future
future wouldwould not not attach
attach themselves
themselves
to
to the
the ideaidea ofof anan ego [imagining it
ego [imagining it to
to be
be aa soul]
soul] . Mahamati,
.
Mahamati,
it
it is
is like
like a potter who
a potter who manufactures
manufactures various various vessels
vessels out
out of of aa
mass
mass of of clay
clay ofof one
one sort
sort by by his
his ownown manual
manual skillskill and
and labour
labour
combined
combined with with a rod, water,
a rod, water, and and thread,
thread, Mahamati,
Mahamati, that that
the Tathagatas preach
the Tathagatas preach the the egolessness
egolessness of
of things
things which
which
removes
removes all all the
the traces
traces of discrimination by
of discrimination various skilful
by various skilful
means
means issuingissuing fromfrom theirtheir transcendental
transcendental wisdom, wisdom, thatthat is,is,

sometimes
sometimes by by thethe doctrine
doctrine of of thethe Tathagata-garbha,
Tathagata-garbha, some some-
times
times by by that
that of of egolessness,
egolessness, and, and, like like a a potter,
potter, by by means
means of of
vario
various us terms,
terms, expressions,
expressions, and and synonyms.
synonyms. For For this
this reason,
reason,
Mahamati,
Mahamati, the the philosophers
philosophers'' doctrinedoctrine of of an
an ego-substance
ego-substance is is
not
not the
the same'
same ((79)79) as as the
the teaching
teaching of
of the
the Tathagata-g'arbha.
Tathagata-garbha.
Thus,
Thus, Mahamati,
Mahamati, the the doctrine
doctrine of of the Tathagata-garbha is
the Tathagata-garbha is dis
dis-
closed
closed in in order
order to to awaken
awaken the the philosophers
philosophers from from, their
their cling
cling-
ing
ing toto the
the idea
idea ofof the ego, so
the ego, so that
that those minds that
those minds that have
have fallen
fallen
int
intoo th thee views
views imagining
imagining the the non-existent
non-existent ego ego asas real,
real, andand
also
also into
into the
the notion
notion thatthat thethe triple
triple emancipation
emancipation is is final,
final, may
may
rapid
rapidly ly bebe awakened
awakened to to the
the state
state of of supreme
supreme enlightenment.
enlightenment.
70
70 LANKAVATARA SUTRA

Accordingly, Mahamati, the

Accordingly, Mahamati, the Tathagatas
Tathagatas who
who are
are Arhats and
Arhats and
Fully-Enlightened Ones
Fully-Enlightened disclose the
Ones disclose doctrine of
the doctrine of the Tatha
the Tatha-
gata-garbha
gata-garbha which
which is
is thus
thus not to be
not to be known
known as identical with
as identical with
the
the philosopher 's notion
philosopher's notion of
of anan ego-substance.
ego-substance. Therefore,
Therefore,
Maha.mati,
Mahamati, inin order
order to
to abandon
abandon the
the misconception
misconception cherished
cherished
by
by the
the philosophers,
philosophers, you
you must
must strive
strive after
after the
the teaching
teaching of
of
egolessness
egolessness and
and the
the Tathagata-garbha.
Tathagata-garbha.

XXIX
XXIX
At
At that
that moment
moment then
then the
the Blessed
Blessed One
One recited
recited this
this verse
verse : -.

139.
139. TheThe personal
personal soul,
soul, continuity,
continuity, the Skandhas, causa
the Skandhas, causa-
tion, atoms, the
tion, atoms, the supreme spirit, the
supreme spirit, the ruler,
ruler, the
the creator,-[they
creator, [they
are] discriminations
are] discriminations in
in the
the Mind-only.l
Mind-only.
1

xxx
XXX
At
At that
that time
time Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva in in
consideration
consideration of of future
future generations
generations made
made this
this request again
request again
of
of the
the Blessed
Blessed One
One : Pray
:
Pray tell
tell me,
me, Blessed
Blessed One,
One, aboutabout the
the
perfecting
perfecting of
of the
the discipline whereby
discipline whereby the
the Bodhisattva-Maha
Bodhisattva-Maha-
sattvas
sattvas become great Y
become great ogins.
Yogins.
The
The Blessed
Blessed One
One replied
replied : There
There are
: are four
four things,
things, Maha
Maha-
mati,
mati, by by fulfilling
fulfilling which
which thethe Bodhisattvas
Bodhisattvas becomebecome greatgreat
Y ogins. What
Yogins. What areare the four? They
the four They areare:: ((1)
1 ) To
To have
have aa
clear understanding
clear understanding as to what
as to what isis seen
seen of
of Mind itself,22 (2)
Mind itself, to
(2) to
discard the
discard the notions
notions ofof birth,
birth, (80) abiding, and
(80) abiding, and disappearance,
disappearance,
3 ) to
((3) to look
look into
into [the truth]
[the truth] that
that no
no external
external world
world obtain,
obtains,
and
and (4)(4) to
to seek for the
seek for the attainment
attainment of of inner
inner realisation
realisation by by
noble
noble wisdom.
wisdom. Provided
Provided withwith these
these four
four things
things thethe Bodhi
Bodhi-
sattva-Mahasattvas
sattva-Mahasattvas becomebecome great
great Y ogins.
Yogins.
1 This
This verse
verse has
has strangely
strangely found
found itsits way
way here.
1
here.
:.l This
This is
is l'ather
rather aa clumsy
clumsy translation
translation of of svacitta-ilriSya.
svacitta-drisya. Driya
~
Drisya
is "what
is "what isis seen," that is,
seen," that is, this
this visible
visible world,
world, or this external,
or this external, obj ective
objective
world,
world, which according to
which according to the LahMvatara is
the Lah7ciivatiira is a
a manifestation
manifestation pf of Mind
Mind
itself. When this
itself. truth is
this truth realised, the
is realised, the objective
objective world loses its
world loses its reality
reality
as
as such,
such, and
and we
we no more cling
no more cling to
to it
it as
as if
if it were a
it were a final irreducible fact
final irreducible fact
which
which stands oppressively against
stands oppressively against the the mind.
mind. TheThe Buddhist
Buddhist ideaidea of
of
interpreting existence
interpreting existence idealistically
idealistically is more religious
is more religious than logical, for
than logical, for
Buddhists
Buddhists want
want to
to elevate
elevate the
the value
value of
of spirit absolutely a
spirit absolutely bove matter
above matter so
so
that
that the
the latter
latter will
will be
be amena'ble
amenable toto all
all the
the commands
commands to to be
be given
given by
by the
the
former.
former.
 CHAPTER
CHAPTER TWO TWO 71
71

How,
How, Mahamati,
Mahamati, does
does the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva come
come
to
to have
have a
a clear
clear understanding
understanding asas to
to what
what is
is seen
seen of
of Mind
Mind
itself
itself ?
? He
He comes
comes to
to it
it by
by recognising
recognising that
that this
this triple
triple world
world
is
is nothing
nothing but
but 1\'Iind
Mind itself,
itself, devoid
devoid of an ego
of an ego and
and itsits belong
belong-
ings,
ings, with
with no
no strivings,
strivings, no
no comings-and-goings
comings-and-goings that
; that this
;
this
triple
triple world
world is
is manifested
manifested and
and imagined
imagined as
as real,
real, under
under the
the
influence
influence of
of the
the habit-energy accumulated since
habit-energy accumulated since beginningless
beginningless
time
time by
by false reasoning and
false reasoning imagination, and
and imagination, and with
with the
the multi
multi-
plicity of
plicity objects and
of objects and actions
actions in
in close relationship, and
close relationship, and in
in
conformity
conformity with
with the
the ideas
ideas of
of discrimination,
discrimination, such
such as
as body,
body,
property,
property, and
and abode.
abode. Thus,
Thus, Mahamati,
Mahamati, the
the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva acquires a thoroughly
acquires a thoroughly clear
clear understanding
understanding as to
as to
what
what is
is seen
seen of
of Mind itself.
Mind itself.
How
How again,
again, Mahamati,
Mahamati, does
does the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
discard
discard notions
notions of birth, abiding,
of birth, abiding, and disappearance?Y By
and disappearance By
this
this it
it is
is meant
meant that
that all
all things
things are
are to
to be
be regarded
regarded asas forms
forms
born
born of
of a
a vision
vision or
or a dream and
a dream and have
have never
never been
been created since
created since
there
there are
are no
no such
such things
things as self, the
as self, the other,
other, or
or bothness.
bothness. [The
[The
Bodhisattvas]
Bodhisattvas] will
will see
see that
that the
the external
external world
world exists
exists only
only inin
conformity
conformity with
with Mind -only
Mind-only ; and
and
;
seeing
seeing that
that there
there i
iss no
no s tir
stir-

ring
ring of
of the
the Vijiianas
Vijnanas and
and that
that the
the triple
triple world
world is
is a
a complicated
complicated
network
network ofof causation
causation and
and owes
owes its
its rise
rise to
to discrimination,
discrimination, (81
(81))
they
they find
find that
that all
all things,
things, inner
inner and
and external,
external, are
are beyond
beyond pre
pre-
dicability,
dicability, that
that there
there is
is nothing
nothing to be seen
to be seen as
as self-nature,
self-nature, and
and
that
that [the
[the world]
world] is
is not
not to
to be
be viewed
viewed as
as born
born;; and
and thereby
thereby
they
they will
will conform
conform themselves
themselves to
to the
the insight
insight that
that things
things are
are
of
of the
the nature
nature of a vision,
of a etc., and
vision, etc., and attain
attain to
to the
the recognition
recognition
that
that things
things are
are unborn.
unborn. Establishing
Establishing themselves
themselves on
on the
the
eighth
eighth stage
stage of
of Bodhisattvahood,
Bodhisattvahood, they
they will experience a
will experience a re
re-
vulsion
vulsion [in
[in their
their consciousness] by transcending
consciousness] by transcending the
the Citta,
Citta,
Manas, and
Manas, and Manovijiiana,
Manovijnana, and
and the
the five Dharmas, and
five Dharmas, and the
the
[three]
[three] Svabhavas,
Svabhavas, and
and the
the twofold
twofold Egolessness,
Egolessness, and
and
thereby
thereby attain
attain the
the mind-made
mind-made body (manomayakaya) . Thus,
body (manomayakaya) Thus, .

Mahamati,
Mahamati, the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva will
will discard
discard the
the
notion
notion ofof birth,
birth, abiding,
abiding, and
and disappearance.1
disappearance.
1

1
1
The proper
proper place
place of
of this
this last
last sentence
sentence is
is here
here as
as restored
restored;; it
it is
is
found in
found in the
the Sanskrit
Sanskrit text
text near
near the
the end
end of
of page 81.
page 81.
72
72 LANKAVArrARA
LANKAVAT AKA SUTRA
Mahamati, what
Said Mahamati,1
Said meant by
is meant
what is by the will-body, Blessed
the will-body,
1
Blessed
One ?? The
One The Blessed
Blessed One replied : It
One replied : means that
It means that one
one [in
[in this
this
body] speedily move
can speedily
body] can unobstructed as
move unobstructed as he ;
hence the
wills ; hence
he wills the
will-body,
will-body, Mahamati.
Mahamati. For
For instance, Mahamati,
instance, Mahamati, the
the will
will [or
[or
mind]
mind] travels
travels unobstructed
unobstructed over
over mountains, walls, rivers,
mountains, walls, rivers,
trees, etc., many
trees, etc., many aa hundred
hundred thousand yojanas they
thousand yojanas they maymay bebe
away,
away, when
when aa man
man recollects
recollects the
the scenes
scenes which
which had
had previously
previously
come
come into
into his
his perception,
perception, while
while his
his own
own mind keeps on
mind keeps on func
func-
tioning in
tioning in his
his body
body without
without the the least interruption or
least interruption or
hindrance. In
hindrance. In the
the same
same fashion,
fashion, Mahamati,
Mahamati, the the will-body,
will-body,
in
in the
the attainment
attainment of of the
the Samadhi
Samadhi called
called Maya-like
Maya-like and and
adorned
adorned with
with such
such marks
marks as as the powers, the
the powers, psychic facul
the psychic facul-
ties,
ties, and
and the self-control, will
the self-control, will be
be born
born inin the
the noble
noble paths
paths and
and
assemblies, moving
assemblies, moving about
about as
as freely
freely as
as he
he wishes,
wishes, as
as he
he recalls
recalls
his
his original
original vows
vows and
and worlds
worlds inin order
order toto bring
bring all
all beings
beings to
to
maturity.
maturity.

Then,
Then, Mahamati,
Mahamati, what what isis meant
meant by by the
the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva (82) having
(82) having aa good insight
good insight into
into the
the non-existence
non-existence
of external
of objects It
external objects? means, :JY
It means, lahamati, that
Mahamati, that all
all things
things are
are
HIre
like unto
unto aa mirage,
mirage, a dream, a
a dream, a hair-net
hair-net ; and
and seeing
; seeing that
that all
all
things are
things are here
here essentially because of
essentially because of our
our attachment
attachment to to the
the
habit-energy
habit-energy ofof discrimination
discrimination which
which has
has been
been maturing
maturing since
since
beginningless
beginningless time
time on on account
account of of false
false imagination
imagination and and
erroneous speculation,
erroneous speculation, thethe Bodhisattvas
Bodhisattvas will seek after
will seek the
after the
attainment
attainment of self-realisation by
of self-realisation by their
their noble
noble wisdom.
wisdom. Maha
Maha-
mati, furnished
mati, furnished with
with these
these four
four things,
things, Bodhisattva-Maha
Bodhisattva-Maha-
sattvas great Y
become great
sattvas become ogins. Therefore,
Yogins. Therefore, inin these,
these, Mahamati,
Mahamati,
you
you should
should exercise
exercise yourself.
yourself.

XXXI
At that
that time
time Mahamati
Mahamati again
again made
made aa request
request of
of the
the
Blessed
Blessed One
One : Pray
:
Pray tell
tell me,
me, Blessed
Blessed One,
One, about
about the
the causation
causation
of
of all
all things,
things, whereby
whereby II and
and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas
can
can see
see into
into the
the nature
nature of causation, and
of causation, and by
by getting
getting rid
rid or
of
:l. paragraph is
1
This
This whole
whole paragraph is a
a digression,
digression, aa sort
sort of
of explanatory
explanatory note.
note.
The will-body (manomayalcaya)
The wm-body (manomayalcaya) isis again
again l'eferred
referred toto later
later on,
on, p. 115 et
p. 115 et
seq.
seq.
 CHAPTER TWO 73
73

the
the discrimination
discrimination [which [which issues
issues in in the philosophical views
the philosophical views
of]
of]
eternalism
eternalism and
and nihilism,
nihilism, we
we may
may no
no more
more discriminate
discriminate
as
as to
to the
the gradual
gradual or or simultaneous
simultaneous rising rising of of all things.
all things.

Replied
Replied the
the Blessed
Blessed One
One: : Mahamati,
Mahamati, there
there are
are twotwo
factors
factors of of causation
causation by lay which
which all all things
things come come intointo existence
existence : :

external
external and inner. Mahamati,
and inner. Mahamati, the the external
external factors
factors are are a a
lump
lump of of clay,
clay, a a stick,
stick, a a wheel, thread, water,
wheel, thread, water, a a worker,
worker, and and
his labour, the
his labour, combination of
the combination of all
all ofof which
which produces
produces a a jjar.
ar.
As with
As with the
the jar, Mahamati,
jar, Mahamati, which
which is
is made
made of
of a
a lump
lump of
of clay,
clay,
or
or a piece of
a piece of cloth
cloth mademade of thread, or
of thread, or a a matting
matting made made of of
fragrant
fragrant grass,grass, or
or the
the sprout growing
sprout growing out
out of
of a
a seed,
seed, or
or f resh
fresh
butter
butter whichwhich is produced from
is produced from soursour milk
milk by by a a man
man churning
churning
it with
it with his his own labour, (8
own labour, (83)3 ) soso itit is,
is, Mahamati,
Mahamati, with with allall
things which, governed
things which, governed by by external causes, appear
external causes, appear one one after
after
another
another in in continuous succession. As
continuous succession. regards the
As regards the inner
inner
factors
factors of of causation,
causation, Mahamati,
Mahamati, they they are are of of such
such kind
kind as as
ignorance, desire,
ignorance, desire, and action, which
and action, which make make up up ourour idea
idea of of
causation.
causation. Born Born of of these,
these, Mahamati,
Mahamati, there there is is the
the manifesta
manifesta-
tion
tion ofof the
the Skandhas,
Skandhas, Dhatus,Dhatus, and
and A
Ayatanas. They are
yatanas. They are not
not
separable
separable [realities
[realities] ] !
1
but
but discriminated
discriminated [as
[as such] by the
such] by the
ignorant.
ignorant.
Now,
Now, Mahamati,
Mahamati, there there are are sixsix causes
causes:: (1) (1) possibility
possibility-
cause,
cause, (2)
(2) dependence-cause,
dependence-cause, ((3) 3 ) objectivity-cause,
objectivity-cause, (4)
(4)
agency-cause,
agency-cause, (5) (5) manifesting-cause,
manifesting-cause, and and (6) (6) indifference
indifference-
cause.2
cause.
2
The
The possibility-cause
possibility-cause means, means, Mahamati,
Mahamati, that that when
when
aa cause
cause to to be becomes effective
be becomes effective there
there is is the
the rising
rising of
of things
things
inner
inner and and outer.
outer. The
The dependence-cause
dependence-cause means, means, Mahamati,
Mahamati,
that
that when conditions to
when conditions be, become
to be, become effective
effective there
there is is the rising
the rising
of
of the Skandha-seeds, ete.,
the Skandha-seeds, etc., inner
inner and and outer.
outer. Further, the
Further, the
objectivity-cause
objectivity-cause means, means, Mahamati,
Mahamati, that that bound
bound by by the
the objec
objec-
tive
tive world
world [the [the Vijiiana]
Vijnana] keeps keeps up up itsits continuous
continuous activity.
activity.

1
1
Wei
Wei reads
reads this
this without
without the
the negative
negative particle,
particle, while
while T'ang
T'ang omits
omits
the
the whole
whole sentence
sentence together
together with
with the foregoing, prat'ityasamutpadasMn
the foregoing, pratlityasamutpadasam-
jnanam
jnanam pratilabhante.
pratilabhante. This
This latter
latter is
is also
also omitted
omitted in
in this
this translation
translation as
as
the
the translator
translator regards
regards its
its insertion
insertion here
here as
as a
a clerical
clerical error,
error, which
which per
per-
haps
haps was
was also
also the
the idea
idea of
of the
the T'ang.
T'ang.
2 Chinese Wlf-!f ((T'ang),
U^ ^
2
The
The Chinese T'ang) , ffi
/f0ff (Wei)
(Wei),, or
or simply
simply :f=!j (Sung)
(Sung)
points to ape7csha
points to apeksha rather
rather than to upe7csha.
than to upekslia. In
In this
this case,
case, "mutual
"mutual
reference" is
reference" is better.
better.
74
74: LANKAVATARA SUTRA
LANKAVATARA SUTRA
Again,
Again, Mahamati,
Mahamati, thethe agency-cause means that
agency-cause means that like
like a a
sovereign king
sovereign king a
a cause
cause invested
invested with
with supreme authority
supreme authority
asserts
asserts itself.
itself. Again,
Again, the
the manifesting-cause means that
manif esting-eause means that when
when
the
the discriminating
discriminating faculty rises, as
faculty rises, as the
the result
result it reveals in
it reveals in-
dividual
dividual marks
marks asas aa lamp
lamp does forms, etc.
does forms, etc. Lastly,
Lastly, the
the
indifference-cause
indifference-cause means
means that
that when
when there
there is
is aa dissolution
dissolution
(84)
(84) the power of
the power combination discontinues,
of combination discontinues, and
and there rises
there rises
a state
a state of
of non-discrimination.
non-discrimination.

These,
These, Mahamati,
Mahamati, are are the
the outcome
outcome of of discrimination
discrimination
carried
carried on on by
by the
the ignorant
ignorant and
and simple-minded, and
simple-minded, and there
there isis

no
no gradual
gradual nor nor simultaneous
simultaneous rising rising of of existence.
existence. Why Why?
Because,
Because, l\iahamati,
Mahamati, if if there
there is is a a simultaneous
simultaneous rising rising ofof
existence,
existence, there
there would
would be be no
no distinction
distinction between
between cause cause and
and
effect,
effect, and
and there
there would
would be be nothing
nothing to to characterise
characterise a a cause
cause
as
as such.
such. If If a a gradual
gradual rising
rising is is admitted
admitted , there
,
there isis nono
substance
substance thatthat holds
holds together
together individual
individual signs,
signs, which
which makes
makes
gradual rising impossible.
gradual rising impossible. While While a a child
child is is not
not yetyet born,
born,
Mahamati,
Mahamati, the
the term
term father
father has
has no
no significance.1
significance.
1
The
The logician
logician
argues
argues that
that there
there isis that
that which
which is is born
born and
and that
that which
which gives
gives
birth
birth byby the
the mutual functioning of
mutual functioning of such causal factors
such causal factors asas
cause, subsistence,
cause, subsistence, continuity,
continuity, acceleration,
acceleration, and and others
others;; and
and
they
they conclude
conclude thatthat there
there is is aa gradual rising of
gradual rising existence.
of existence.
But, Mahamati,
But, Mahamati, this
this gradual rising
gradual rising does
does not
not obtain
obtain except by
except by
reason
reason of their attachment
of their attachment to to the notion of
the notion of self-nature.
self-nature. When When
the
the [ideas
[ideas of]of] body,
body, propelty,
property, and and abode
abode are are cherished
cherished in in
what
what is is nothing
nothing but but the
the manifestation
manifestation of of Mind
Mind itself,
itself, the
the
external world
external world is is perceived
perceived under
under the the aspects
aspects of individuality
of individuality
and
and generality,
generality, which,
which, however,
however, are are not
not realities
realities ; and
;
there
and there-
fore,
fore, Mahamati,
Mahamati, neitherneither a gradual nor
a gradual nor a simultaneous rising
a simultaneous rising
of things is
of things is possible.
possible. It
It is
is only
only when
when the the Vijfiana evolves by
Vijnana evolves by
reason
reason of of discrimination
discrimination which which discriminates
discriminates the the anifesta
manifesta-
tion
tion of
of Mind
Mind itself
itself [that
[that existence
existence is is said
said to
to come
come mto into view]
view] ..

For this
For reason, Mahamati,
this reason, Mahamati, you you must
must strive
strive to
to get rid of
get rid of
notions of
notions of gradation
gradation and and simultaneity
simultaneity in in the combination
the combination
of the
of the causal
causal activities.
activities. Thus
Thus it is said
it is said::

1
1
In
In this
this and
and what
what follows
follows the
the translator
translator has
has adopted
adopted the
the reading
reading
of
of T'ang.
T'ang.
 CHAPTER
CHAPTER TWO 75
75

140. Nothing
140. Nothing whatever
whatever is is born
born or or ceases
ceases to to exist
exist by by
reason of causation
reason of causation; ; when
when causation
causation is
is discriminated
discriminated there
there
is
is birth
birth and
and cessation.
cessation.
(85
(85)) 141.
141. It is
It is not
not toto keep
keep offoff the idea of
the idea of birth
birth and and
disappearance
disappearance which
which takes
takes place
place in
in causation
causation; ; it
it is
is to
to keep
keep
off
off the wrong imagination
the wrong imagination as as to
to causation,
causation, which
which is cherished
is cherished

by
by the
the ignorant.
ignorant.
142. The
142. The being
being and and non-being
non-being of of things
things subject
subject to to
causation
causation has has no
no reality
reality ; the
;
the triple world owes
triple world owes itsits existence
existence
to the
to the Mind
Mind putput into
into confusion
confusion by reason of
by reason of habit-energy.
habit-energy.
143. Not
143. Not ever
ever being
being in
in existence,
existence, what
what things
things are are there
there
that
that areare born
born?? [but]
[but] in causation nothing
in causation nothing is is lost
lost;; when
when
effect-producing
effect-producing objectsobjects (samskrita)
(samskrita) are are regaI'ded
regarded as as like
like
unto
unto a barren woman
a barren woman's 's child
child or or a a flower
flower in in the
the sky,
sky, oneone
perceives
perceives that
that grasping
grasping (subject)
(subject) and and grasped
grasped ((object)
object) are are
an error and
an error and desists [from committing
desists [from committing the the same
same error]
error] . .

144.
144. There
There is is nothing
nothing that
that is is to
to be
be born,
born, nor nor is is there
there
anything
anything that
that has
has been
been born
born; ; even
even causation
causation is
is not ;
not; it it is
is

because
because ofof wordly usage
wordly usage that
that things
things are
are talked
talked of
of as
as existing.
existing.

XXXII
XXXII
At
At that
that moment
moment again
again Mahamati
Mahamati thethe Bodhisattva-Maha
Bodhisattva-Maha-
sattva
sattva said
said this
this to
to the
the Blessed
Blessed One
One:: Pray
Pray tell me, Blessed
tell me, Blessed
One,
One, about
about the teaching known
the teaching known asas the essence of
the essence of discrimina
discrimina-
tion
tion as regards words,
as regards words, whereby,
whereby, Blessed One, II and
Blessed One, and other
other
Bodhisattva-lVlahasattvas,
Bodhisattva-Mahasattvas, comprehending
comprehending and and becoming
becoming wellwell
acquainted
acquainted with
with the
the essence
essence of
of discrimination
discrimination as
as regards
regards
words,
words, will
will be
be thoroughly
thoroughly informed
informed of of the
the signification
signification of of
two things, expression
two things, expression and and expressed,
expressed, and,and, thereby
thereby im im-
mediately
mediately attaining
attaining supreme
supreme enlightenment,
enlightenment, willwill explain
explain thethe
signification
signification of these two
of these things, expression
two things, expression andand expressed,
expressed,
for
for the
the purification
purification of of all
all beings.
beings.
Replied
Eeplied the Blessed One
the Blessed One : Then,
Then, Mahamati,
:
Mahamati, listenlisten well
well
and
and reflect
reflect well,
well, (86
(86)) for
for II will
will tell
tell you
you about
about it.
it.

Well
Well done
done!! said
said Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
and listened to
and listened to the
the Blessed
Blessed One.
One.
The Blessed
The Blessed OneOne said
said this
this to
to him
him:: There
There are,
are, Maha
Maha-
mati,
mati, foul'
four kinds
kinds ofof word-discrimination.
word-discrimination. They They are are:: ((1)
1)
76
76 LANKAVATARA
LANKAVATAEA SUTRA
Words
Words denoting
denoting individual
individual marks,
marks, (2) dream-words, (3)
(2) dream-words, (3)
words
words growing
growing out
out of
of the
the attachment
attachment to
to erroneous
erroneous specula
specula-
tions
tions and
and discriminations,
discriminations, andand (4) words growing
(4) words growing out
out ofof the
the
discrimination
discrimination thatthat knows
knows no no beginning.
beginning.
Now,
Now, Mahamati,
Mahamati, the the words
words denoting
denoting individual
individual marks
marks
rise from discriminating
rise from discriminating forms
forms and
and characteristic
characteristic signs as
signs as real
real
in
in themselves
themselves andand becoming
becoming attached
attached to to them.
them. TheThe dream
dream-
words, Mahamati,
words, Mahamati, riserise from
from the
the lmreal surroundings which
unreal surroundings which
reveal
reveal themselves [before the
themselves [before mind] when
the mind] when it recollects its
it recollects its

previous
previous experience.
experience. The words growing
The words growing outout of
of the
the attach
attach-
ment
ment to erroneous speculations
to erroneous speculations and and discriminati()ns,.
discriminations, MahaMaha-
mati,
mati, rise
rise from recollecting deeds
from recollecting deeds onceonce previously
previously committed.
committed.
The
The words
words growing
growing outout of
of the
the discrimination
discrimination thatthat has
has been
been
functioning'
functioning since
since beginningless
beginningless time, time, Mahamati,
Mahamati, rise rise from
from
the
the habit-energy
habit-energy whose
whose seeds
seeds have
have been
been growing
growing outout ofof the
the
clinging
clinging to
to erroneous
erroneous speculations
speculations and
and false
false imaginations
imaginations
since
since beginningless
beginningless time.
time. I I say,
say, Maha
mati, these
Mahamati, these are
are the
the
four
four features
features of
of word-discrimination,
word-discrimination, which which is is the
the answer
answer to to
your question.
your question.

XXXIII
XXXIII
At
At that
that time
time again,
again, Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva requested of
sattva requested of the
the Blessed
Blessed One
One to speak on
to speak on this
this subject
subject : :

Pray
Pray tell
tell me again,
again, Blessed
Blessed One,
One, about
about the
the onditions
conditions
whereby the
whereby the word-discrimination
word-discrimination manifests itself. Where,
manifests itself. Where,
whence,
whence, bow,
how, . and
and byby whom do do words
words indicating
indicating discrimina
discrimina-
tion
tion take
take place
place among
among thethe people
people ?
Said the
Said Blessed One
the Blessed One : Mahamati,
:
Mahamati, the the word-discrimina
word-discrimina-
tion goes on
tion goes on taking
taking place
place by
by the
the coordination
coordination of of thethe head,
head,
chest,
chest, nose,
nose, throat,
throat, palate,
palate, lips,
lips, tongue,
tongue, and
and teeth.
teeth.
Said Mahamati
Said Mahamati;; Again,
Again, Blessed One, ((87)
Blessed One, 87) are
are words
words toto
be
be considered different ((any
considered different anyii)
a) 01'
or not-different
not-different ( ana,nyii)
(ananya) from
from
,
discrimination
discrimination ?
Replied the
Replied Blessed One
the Blessed One:: Mahamati,
Mahamati, theythey areare neither
neither
different
different nornor not-different.
not-different. Why
Why? Because words rise
Because words rise,,
Mahamati,
Mahamati, with with discrimination
discrimination as as their cause. If,
their cause. If, Maha
Maha-
mati, words are
mati, words are differe:ot
different from
from discrimination,
discrimination, theythey . cannot
cannot
have
have itit for cause. Then
for cause. Then ifif they
they areare not
not different,
different, words
words
 CHAPTER
CHAPTER TWO 77
77

cannot express the

cannot express sense, which
the sense, which they
they do.do. Therefore,
Therefore, words
words
and
and discrimination
discrimination are are neither
neither different
different nor
nor not-different.
not-different.
Then
Then Mahamati
Mahamati said said:: Again, Blessed One,
Again, Blessed One, are
are words
words
themselves
themselves the the highest
highest reality
reality? oror is
is what
what is expressed in
is expressed in
words
words thethe highest
highest reality
reality?
The
The Blessed
Blessed One
One replied
replied : Mahamati,
:
Mahamati, wordswords are
are not
not the
the
highest reality,
highest reality, nor
nor is
is what
what is
is expressed
expressed in
in words
words the
the highest
highest
reality.
reality. Why Because the
Why? Because the highest
highest reality
reality isis an exalted
an exalted
state
state of
of bliss,
bliss, and
and asas itit cannot
cannot be be entered
entered into
into by
by mere
mere state
state-
ments
ments regarding
regarding it, it, words
words are are not
not the
the highest
highest reality.
reality. Maha
Maha-
mati,
mati, thethe highest
highest reality
reality is is to
to bebe attained
attained by by the
the inner
inner
realisation
realisation of of noble
noble wisdom
wisdom ; it
;
it is
is not
not a a state
state of word-discri
of word-discri-
mination
mination;; therefore,
therefore, discrimination
discrimination does does not express the
not express the
highest reality.
highest reality. And
And then, Mahamati,
then, Mahamati, words
words are
are subject
subject toto
birth
birth and
and destruction
destruction ; they
; they are
are unsteady, mutually
unsteady, mutually condition
condition-
ing,
ing, and
and areare produced
produced by by the
the law
law of causation. And
of causation. again,
And again,
Mahamati,
Mahamati, what what is is mutually
mutually conditioning
conditioning and produced by
and produced by
the
the law
law of causation cannot
of causation express the
cannot express the highest reality,
highest reality,
because
because thethe indications
indications [pointing
[pointing to to the
the distinction
distinction between]
between]
self
self and
and not-self
not-self are are non-existent.
non-existent. Mahamati,
Mahamati, wordswords areare
these indications and
these indications and do do not express [the
not express [the highest
highest reality]
reality]..
((88)
88) Further, Maha,mati, word-discrimination
Further, Mahamati, word-discrimination cannot cannot
express
express the
the highest reality,
highest reality, for
for external
external objects
objects with
with their
their
multitudinous
multitudinous individual
individual marks marks are are non-existent,
non-existent, and
and only
only
appear
appear b.efore
before usus as as something revealed out
something revealed out of
of Mind
Mind itself.
itself.

Therefore,
Therefore, Mahamati,
Mahamati, you you must
must try try to keep yourself
to keep yourself away
away
from
from thethe various
various forms
forms of of word-discrimination.
word-discrimination.

XXXIV
XXXIV
Thus
Thus itit is
is said
said : :

145. In
145. In all
all things
things there
there isis no self-nature,
no self -nature, words
words too
too are
are
devoid
devoid ofof reality
reality; ; as
as the
the ignorant
ignorant understand
understand not
not what
what is
is

meant
meant byby emptiness,
emptiness, yes,yes, by
by emptiness, they
emptiness, they wander
wander about.
about.
146.
146. In In all
all things
things there
there isis no
no self-nature,
self-nature, they
they are mere
are mere
words
words ofof people
people ; that
that which
;
which isis discriminated
discriminated hashas no
no reality
reality ; ;

[even] Nirvana is
[even] Nirvana is like
like aa dream
dream;; nothing
nothing is is seen
seen to be in
to be in
transmigration,
transmigration, nor does anything
nor does anything ever
ever enter
enter into
into Nirvana.
Nirvana.
147.
147. As As aa king
king oror aa wealthy
wealthy householder,
householder, giving
giving his
his
78
78 LANKAVATARA SUTRA
LANKAVATARA SUTRA
children various clay-made
children various clay-made animals,
animals, pleases
pleases them
them and
and makes
makes
them
them play [with
play [with the
the toys]
toys] , but
but,
later
later gives
gives them
them real
real ones
ones j ;

So, I,
148. So,
148. I, making
making useuse of various forms
of various forms and
and images
images of
of
things,
things, instruct
instruct my
my sons
sons;; but
but the
the limit
limit of
of reality
reality ,(bhutako#)
ffiiutakoti)
can
can [only]
[only] be
be realised
realised within
within oneself.
oneself.

XXXV
At
At that
that timetime lVIahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
again (89)
again (89) said
said this
this to
to the
the Blessed
Blessed One
One:: PrayPray tell
tell me,
me,
Blessed One, about
Blessed One, the attainment
about the attainment of of self-realisation
self-realisation by by noble
noble
wisdom, which
wisdom, which does
does not belong to
not belong the path
to the path and and the usage of
the usage of
the
the philosophers
philosophers ; which
;which is is devoid
devoid of of [[all
all such
such predicates
predicates as as]]
being and
being non-being, oneness
and non-being, oneness and and otherness, bothness and
otherness, bothness and
not-bothness,
not-bothness, existence
existence andand non-existence,
non-existence, eternity
eternity andand non
non-
eternity
eternity ; which
;
which has nothing to
has nothing to do with the
do with the false
false imagination,
imagination,
nor
nor with
with individuality
individuality and and generality
generality ; which
;
which manifests
manifests itself
itself
as
as the
the truth
truth ofof highest reality ; which, going up
highest reality which, going up continuously
;
continuously
by
by degrees
degrees the stages of
the stages purification, enters
of purification, enters upon
upon the stage
the stage
of
of Tathagatahood
Tathagatahood ; which, which, because
;
because of of the original vows
the original vows un
un-
attended
attended by by any
any striving,
striving, will
will perform
perform its its works
works in infinite
in infinite
worlds like
worlds like aa gem
gem reflecting
reflecting a variety of
a variety of colours
colours ; and
;
and which
which
is manifested
is manifested [when [when oneone perceives
perceives how] how] signssigns of
of individua
individua-
tion
tion rise
rise in
in all
all things
things as as one realises the
one realises the course
course and
and realm
realm
of
of what
what is is seen
seen ofof Mind
Mind itself,
itself, and
and thereby
thereby I
I and
and other
other
Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas a.re are enabled
enabled to to survey
survey things from
things from
the
the point
point of
of view
view which
which is
is not
not hampered
hampered by by marks
marks of
of in
in-
dividuality
dividuality and and generality
generality nor nor by by anything
anything of of the
the fa.lse
false
imagination,
imagination, and and may
may quickly
quickly attain
attain supreme
supreme enlightenment
enlightenment
and enable all
and enable beings to
all beings achieve the
to achieve the perfection
perfection of of all
all their
their
virtues.
virtues.
Replied
Replied the the Blessed
Blessed OneOne : Well
: done, well
Well done, well done,
done, Maha
Maha-
mati
mati!! and again, well
and again, done, indeed,
well done, indeed, Mahamati
Mahamati!! BecauseBecause
of your
of your compassion
compassion for for the
the world,
world, for for thethe benefit
benefit ofof many
many
people,
people, for
for the
the happiness
happiness of
of many
many people,
people, for
for the
the welfare,
welfare,
benefit, happiness
benefit, happiness of of many people, both
many people, both of of celetial beings
celestial beings
and
and humankind,
humankind, Mahamati,
Mahamati, you you present
present yourself before me
yourself before me
and
and make
make thisthis request.
request. Therefore,
Therefore, Mahamati,
Mahamati, listen listen well
well
and
and truly,
truly, and
and reflect,
reflect, for
for I I will
will tell
tell you.
you.
 CHAPTER
CHAPTER TWO 79
79

Assuredly,
Assuredly, said said Mahamati
Mahamati the the Bodhisattva-Mahasattva,
Bodhisattva-Mahasattva,
and gave
and gave earear toto the
the Blessed
Blessed One. One.
(90) The
(90) The Blessed
Blessed One One said said this
this to to him
him:: Ivlahamati,
Mahamati,
sinc e the ignorant
since the ignorant and
and the
the simple-minded, not knowing
simple-minded, not knowing that that
the
the world
world is
is what
what is
is seen
seen of
of Mind
Mind itself, cling
itself, cling to
to the
the
multitudinousness
multitudinousness of of external
external objects,
objects, clingcling to
to the
the notions
notions
of
of being
being and non-being, oneness
and non-being, oneness and otherness, bothness
and otherness, bothness and and
not-bothness,
not-bothness, existence
existence and and non-existence,
non-existence, eternity eternity andand nonnon-
eternity, as
eternity, as being
being characterised
characterised by by self-nature
self-nature whichwhich risesrises
from
from discrimination
discrimination based based on on habit-energy,
habit-energy, they they are
are addicted
addicted
to false
to false imaginings.
imaginings. Mahamati, Mahamati, it it is
is like
like a a mirage
mirage in in which
which
the
the springs
springs are
are seen
seen as
as if
if they
they were
were real.
real. They
They are
are imagined
imagined
so
so by
by the
the animals
animals who, who, thirsty
thirsty from from the the heat
heat ofof the
the season,
season,
would
would run run after
after them.
them. Not Not knowing
knowing that
that the
the springs
springs are are
their
their ownown mental
mental hallucinations,
hallucinations, the
the animals
animals do
do not
not realise
realise
that
that there
there areare nono such springs. In
such springs. In the
the same
same way,way, Mahamati,
Mahamati,
the
the ignorant
ignorant and and simple-minded
simple-minded with with theirtheir minds impressed
minds impressed
by
by various
various erroneous
erroneous speculations
speculations and and discriminations
discriminations since since
beginningless
beginningless time time ; with
;
with their
their minds
minds burning
burning with with the
the fire
fire of
of
greed, anger, and
greed, anger, and folly
folly;; delighted
delighted in in a a world
world of of multi
multi-
tudinous
tudinous formsforms ; with
;
their thoughts
with their thoughts saturated
saturated with with the
the ideas
ideas
of
of birth, destruction,
birth, destruction, and
and subsistence
subsistence ;
; not
not understanding
understanding well well
what
what is is meant
meant by by existent
existent and non-existent, by
and non-existent, by inner
inner and
and
outer
outer,-; the ignorant and
the ignorant and simple-minded
simple-minded fall fall into
into the
the way
way of of
grasping
grasping at at oneness
oneness and and otherness,
otherness, being being and and non-being.
non-being.
Mahamati,
Mahamati, it it is
is like
like thethe city
city of of the
the Gandharvas
Gandharvas which which the the
unwitted
unwitted take take for for a a real
real city,
city, though
though it it isis not
not so
so inin fact.
fact.
This
This city
city appears
appears in in essence
essence owingowing to to their
their attachment
attachment to to the
the
memory
memory of
of a
a city preserved
city preserved in
in seed
seed from
from beginningless
beginningless time.
time.
This
This city
city is is thus
thus neither
neither existent
existent nor nor non-existent.
non-existent. In In the
the
same
same way, Mahamati,
way, Mahamati, clinging clinging to
to the
the memory (
memory (vasana)vasanil)
of erroneous speculations
of erroneous speculations and and doctrines
doctrines since beginningless
since beginningless
time,
time, they
they hold
hold fastfast toto ideas
ideas such
such as oneness and
as oneness and otherness,
otherness,
being
being and and non-being,
non-being, and and their
their thoughts
thoughts are are not
not at
at all
all clear
clear
about
about what
what is seen of
is seen of Mind-only.
Mind-only. (91)
(91) Mahamati,
Mahamati, it it is
is like
like
aa man,
man, who, dreaming in
who, dreaming in his sleep of
his sleep of a a country variously
country variously
filled
filled with
with women,
women, men, men, elephants,
elephants, horses,
horses, cars,cars, pedestrians,
pedestrians,
Villages,
villages, towns,
towns, hamlets, cows, buffalos, mansions, woods,
hamlets, cows, buffalos, mansions, woods,
80
80 LANKAVATARA SUTRA
LANKAVATARA SUTRA
mountains,
mountains, rivers, rivers, andand lakes
lakes enters
enters into into itsits inner
inner appart
appart-
ments and
ments and is
is awakened.
awakened. While
While awakened
awakened thus,
thus, hehe recollects
recollects
the
the city
city and
and its
its inner apartments. What
inner apartments. What do do you
you think,
think, Maha.
Maha-
mati
mati'? ? Is Is this person to
this person be regarded
to be regarded as
as wise,
wise, who
who is
is recol
recol-
lecting
lecting the
the various
various unrealities
unrealities he
he has
has seen
seen in
in his
his dream
dream? V
Said
Said Mahamati
Mahamati : Indeed,
: Indeed, he he isis not,
not, Blessed
Blessed One. One.
The
The Blessed
Blessed One One continued
continued:: In In the the same
same way way the the
ignorant
ignorant and and simple-minded
simple-minded who who are are bitten
bitten by by erroneous
erroneous
views
views and and are are inclined toward the
inclined toward the philosophers,
philosophers, do do not not
recognise
recognise that
that things
things seen
seen of
of the
the Mind
Mind itself
itself are
are like
like a
a dream,
dream,
and
and are are held
held fast
fast byby the
the notions
notions of of oneness
oneness and and otherness,
otherness,
of being and
of .being non-being, Mahamati,
and non-being. Mahamati, it
it is
is like
like the
the painter
painter's 's
canvas
canvas on on which
which therethere is is no
no depression
depression nor
nor elevation
elevation as
as
imagined by
imagined by the ignorant. In
the ignorant. In thethe samesame way,way, Mahamati,
Mahamati,
there
there may may be be inin the
the future
future somesome people
people brought
brought up up in in the
the
habit-energy, mentality,
habit-energy, mentality, and imagination based
and imagination based on on the the
philosophers
philosophers'' erroneous
erroneous viewsviews;j clinging
clinging to the ideas
to the ideas of of one
one-
ness
ness and and otherness,
otherness, of of bothness
bothness and and not-bothness,
not-bothness, they they maymay
bring
bring themselves
themselves and
and others
others to
to ruin
ruin ;;
they
they maymay declare
declare those
those
people
people nihilists
nihilists who who hold
hold the doctrine of
the doctrine of no-birth
no-birth apartapart from
from
the
the alternatives
alternatives of being and
of being and non-being.
non-being. They
They [argue[argue
against]
against] causecause and effect, they
and effect, they are followers of
are followers of the
the wicked
wicked
views
views whereby
whereby they they uproot
uproot meritorious
meritorious causes causes of of unstained
unstained
purity. They
purity. They are are to
to be
be kept
kept far
far away
away by by those
those whose desires
whose desires
are
are for
for things
things excellent.
excellent. They
They are are those
those whose
whose thoughts
thoughts are are
entangled
entangled in in the errors of
the errors of self, other, and
self, other, and both,
both, (92)
(92) in in the
the
errors
errors of of imagining
imagining being being and
and non-being,
non-being, assertion
assertion and
and
refutation,
refutation, and and hell
hell will
will be their final
be their final refuge.
refuge. Mahamati,
Mahamati,
it
it is
is like
like the dim-eyed ones
the dim-eyed ones who,
who, seein
seeing g aa hair-net,
hair-net, would
would ex ex-
claim
claim to
" is wonderful ! it is wonder
to one
one another,
another, saying
saying : " It
: It is wonderful it is wonder-
!

ful
ful!! Look,
Look, 0 honourable
honourable sirs ! " And
sirs!" And the said hair-net
the said hair-net has has
never been
never been brought
brought intointo existence.
existence. It
It isis in
in fact neither an
fact neither an
entity
entity nornor aa non-entity, because it
non-entity, because it is
is seen
seen and
and hot seen. In
not seen. In
the
the same
same manner,
manner, Mahamati,
Mahamati, those those whose
whose mindsminds are are addicted
addicted
to
to discrimination
discrimination of of the
the erroneous
erroneous views views as as cherished
cherished by by thethe
philosophers,
philosophers, and
and who
who are
are also
also given
given up up to
to the
the realistic
realistic ideas
ideas
of
of being
being and non-being, oneness
and non-being, oneness and otherness, bothness
and otherness, bothness an and d
not-bothness,
not-bothness, will will contradict
contradict the good Dharma,
the good Dharma, endingending in in the
the
 CHAPTER
CHAPTER TWO 81
81

de struction of
destruction of themselves
themselves and others. Mahamati,
and others. Mahamati, it it is
is like
like
aa firebrand-wheel
firebrand-wheel which which is is no
no real
real wheel
wheel butbut which
which is is

ma gined
iimagined to be of such character
to be of such character by by the
the ignorant,
ignorant, but
but not
not by
by
the
the wise.
wise. In the
In the same
same manner,
manner, Mahamati,
Mahamati, those
those whose
whose minds
minds
have
have fallen
fallen into
into the
the erroneous
erroneous views
views ofof the philosophers will
the philosophers will
falsely imagine
falsely imagine in
in the
the rise
rise of
of all
all beings
beings oneness
oneness and
and other
other-
ness, bothness and
ness, bothness and not-bothness.
not-bothness.
Mahamati,
Mahamati, it it is
is like
like those
those water-bubbles
water-bubbles in in aa rainfall
rainfall
which
which have
have the appearance of
the appearance of crystal
crystal gems,
gems, and
and the
the ignorant
ignorant
taking
taking them
them for real crystal
for real crystal gems
gems runrun after
after them.
them. Maha
Maha-
mati, they are no
mati, they are no more more than
than water-bubbles,
water-bubbles, they are
they are not gems,
not gems,
nor
nor are
are they not-gems,
they not-gems, because
because of
of their
their being
being so
so compre
compre-
hended
hended [by [by one party] and
one party] being not
and being not so comprehended [by
so comprehended [by
another]
another]. . In
In the
the same
same manner,
manner, Mahamati,
Mahamati, those
those whose
whose
minds
minds are impressed by
are impressed by the
the habit-energy
habit-energy of of the philosophical
the philosophical
views
views andand discriminations
discriminations will regard things
will regard things born
born asas non
non-
existent
existent and those destroyed
and those destroyed by by causation
causation as as existent.
existent.

IFurther,
1
Further, Mahamati,
Mahamati, by by setting'
setting up up the
the three
three forms
forms of of
measure and
measure and the
the [five]
[five] members
members of of a syllogism, (93)
a syllogism, (93) [the[the
philosophers]
philosophers] make make the
the discrimination
discrimination that that there
there is
is aa reality
reality
existing
existing by itself, which
by itself, which is is attained
attained by by thethe realisation
realisation of of
noble
noble wisdom,
wisdom, and and devoid
devoid of of the
the two
two Svabhavas.
Svabhavas. [[This
This dis
dis-
crimination
crimination however
however is] is] not
not right.
right. [[The
The Buddhist
Buddhist doctrine
doctrine
is
is this
this ::]] Mahamati,
Mahamati, when
when a
a [psychological]
[psychological] revulsion
revulsion takes
takes
place
place inin thethe Y ogins
Yogins [by [by the
the transcendence
transcendence of]
of] the
the Citta,
Citta,
Manas,
Manas, and and Vijfiana,
Vijnana, they
they cast
cast off
off the
the [dualistic]
[dualistic] discrimina
discrimina-
tion
tion of grasped and
of grasped and grasping
grasping in in what
what is is seen
seen of
of Mind
Mind itself,
itself,
and
and entering
entering the Tathagata-stage attain
the Tathagata-stage attain the the realisation
realisation of of
noble
noble wisdom
wisdom;; and and inin this
this there
there is is no
no thought
thought ofof existence
existence
and
and non-existence.
non-existence. Again, Again, Mahamati,
Mahamati, if if there
there is
is the
the grasp
grasp-
ing
ing of
of existence
existence and
and non-existence
non-existence in
in the
the realm
realm attained
attained by
by
the
the Y ogins,
Yogins, there
there will
will be
be in
in them
them the
the grasping
grasping of
of an
an ego,
ego, a a
nourisher,
nourisher, a a supreme soul,
supreme soul, or
or a
a person.
person. Again,Again, Mahamati,
Mahamati,
the
the teaching
teaching pointing
pointing to to self-nature,
self-nature, individuality
individuality and and
generality
generality of things, is
of things, is that
that of of the
the Transformation
Transformation Buddha Buddha
and
and not
not that
that ofof the
the Dharmata
Dharmata Buddha.Buddha. Again, Again, Mahamati,
Mahamati,
1
1
This
This whole
whole paragraph
paragraph must
must be
be independently
independently treated.
treated.
82
82 LANKAVATARA
LANKAVATARA SUTRA
such
such teaching
teaching isis meant
meant for
for the
the ignorant,
ignorant, being
being in
in conformity
conformity
with
with their
their mentality,
mentality, their
their way
way ofof thinking
thinking and viewing
and viewing
things
things;; any
any establishment
establishment that favours the
that favours the way
way ofof self
self-

nature, fails
nature, fails to
to reveal
reveal the
the truth
truth of self-realisation to
of self-realisation be
to he
attained
attained by noble wisdom
by noble wisdom and
and the
the blissful
blissful abode
abode ofof the
the
Samadhi.
Samadhi.

Mahamati,
Mahamati, it it isis like
like the
the trees
trees reflected
reflected in in water
water ; they
; they
are
are reflections
reflections and and yetyet are not-reflections, the
are not-refleetions, the. trees
trees are
are [real]
[real]
figures,
figures, and
and yetyet no-figures.
no-figures. In
In the
the same
same manner,
manner, Mahamati,
Mahamati,
those
those who
who areare impressed
impressed by by the
the habit-energy
habit-energy of of the philos
the philos-
ophical views
ophical views carry
carry on on their
their discrimination
discrimination regarding
regarding oneness
oneness
and
and otherness,
otherness, bothness
bothness and and not-bothness,
not-bothness, being being andand non
non-
being,
being, for
for their
their minds
minds are
are not
not enlightened
enlightened as
as regards
regards what
what is
is

seen
seen ofof Mind-only.
Mind-only.
Mahamati,
Mahamati, it it isis like
like a a mirror
mirror reflecting
reflecting all colours and
all colours and
images
images (94)(94) as afforded by
as afforded by the
the conditions
conditions and and without
without dis
dis-
crimination
crimination;; and and theythey areare neither images nor
neither images nor not-images,
not-images,
because
because they
they are are seen
seen asas images
images and
and alsoalso as
as not-images.
not-images. And, And,
Mahamati,
Mahamati, they they are are discriminated
discriminated forms forms of of what
what isis seen
seen ofof
Mind
Mind itself,
itself, which
which are are known
known to to the
the ignorant
ignorant as as images.
images. In In
the same
the same manner,
manner, Mahamati,
Mahamati, oneness
oneness and and otherness,
otherness, bothness
bothness
and not-bothness, are
and not-bothness, are reflected images of
reflected images of Self-Mind
Self-Mind whilewhile
they appear as
they appear as ifif real.
real.
Mahamati,
Mahamati, it it is
is like
like an
an echo
echo giving
giving thethe sound
sound ofof aa human
human
voice,
voice, of
of a river, or
a river, or ofof the
the wind
wind;; it it is neither existent
is neither existent nornor
non-existent,
non-existent, because
because it it is
is heard
heard as as aa voice
voice and
and yet
yet as not a
as not a
voice.
voice. In
In the
the same
same way,way, Mahamati,
Mahamati, the the notions
notions of being and
of being and
non-being,
non-being, oneness
oneness and otherness, bothness
and otherness, bothness and and not-bothness
not-bothness
are
are the
the discriminations
discriminations of of Self-Mind
Self-Mind and habit-energy.
and habit-energy.
Mahamati,
Mahamati, it it is
is like
like aa mirage
mirage which
which in in conjunction
conjunction withwith
the
the sun appears with
sun appears with itsits flowing waves on
flowing waves on the
the earth
earth where
where
there
there are
are no grass, shrubs,
no grass, shrubs, vines,
vines, and trees. They
and trees. They are are
neither
neither existent
existent nor non-existent, according
nor non-existent, according to to the desire for
the desire for
them or
them its absence.
or its absence. In In the
the same
same way, Mahamati, the
way, Mahamati, dis
the dis-
criminating
criminating Vijiiana
Vijnana of of the
the ignorant
ignorant which
which is is impressed
impressed with
with
the
the habit-energy
habit-energy of
of false
false imaginations
imaginations and
and speculations
speculations since
since
beginningless time,
beginningless time, is is stirred
stirred like
like a a mirage
mirage even
even inin the
the midst
midst
 CHAPTER
CHAPTER TWO 83
83

of
of reality
reality revealed
revealed by by means
means of of noble
noble wisdom,
wisdom, by by thethe waves
waves
of birth, subsistence,
of birth, subsistence, and
and destruction,
destruction, of
of oneness
oneness and
and other
other-
ness,
ness, bothness
bothness and
and not-bothness,
not-bothness, being being and
and non-being,
non-being.
Mahamati,
Mahamati, it it isis like Pisaca who
like Pisaca who by by means
means of of his
his spell
spell
makes
makes a a corpse
corpse or
or a
a wooden
wooden image
image throb
throb with
with life
life though
though
it
it has
has nono power
power of of its
its own
own ; but
but here
;
here thethe ignorant
ignorant cling cling to to the
the
non-existent
non-existent imagining
imagining them them to to have
have thethe power
power of of movement.
movement.
In the
In the same
same way,
way, Mahamati,
Mahamati, (95) (95) the the ignorant
ignorant and and simple
simple-
minded
minded committing themselves to
committing themselves to the
the erroneous
erroneous philosophical
philosophical
views
views are are thoroughly
thoroughly devoted devoted to to the
the ideas
ideas of of oneness
oneness and and
otherness,
otherness, but
but their
their assertion
assertion is
is not
not at
at all
all well
well grounded.
grounded. For
For
this reason, Mahamati,
this reason, Mahamati, in in order
order to to attain
attain the the noble
noble reality
reality
attainable
attainable within
within yourself,
yourself, you you should
should cast cast off
off the discrimina
the discrimina-
tions leading to
tions leading to the notions of
the notions of birth,
birth, abiding,
abiding, and and destruc
destruc-
tion,
tion, ofof oneness
oneness and and otherness, bothness and
otherness, bothness and not-bothness,
not-bothness,
being
being andand non-being.
non-being.
Therefore,
Therefore, it it is
is said
said::
149.
149. The Skandhas,
The Skandhas, of of which
which the Vijiiana is
the Vijnana is the
the fifth,
fifth,
resemble
resemble the reflections of
the reflections of the trees in
the trees in water
water ; they
; they are are to
to bebe
regarded
regarded as
as Maya
Maya and
and a
a dream,
dream, they they are
are so
so by thought
by thought-
construction
construction ; make make no
;
no discriminations
discriminations ! !

150.
150. This
This triple
triple world
world resembles
resembles a a hair-net,
hair-net, or or water
water
in
in aa mirage
mirage whichwhich is is agitated
agitated ; it; it is
is like
like a a dream,
dream, Maya Maya ; and
;
and
by
by thus
thus regarding
regarding it it one
one isis emancipated.
emancipated.
151. Like
151. Like a a mirage
mirage in in thethe spring-time,
spring-time, the the mindmind is is

found
found bewildered
bewildered; ; animals
animals imagine
imagine water
water but
but there
there is no
is no

reality
reality to to it.
it.

152.
152. Thus
Thus the the Vijiiana-seed
Vijnana-seed is is evolved
evolved and and the the world
world
comes
comes into
into view
view ; the
;
the ignorant
ignorant imagine
imagine it it is born, just
is born, just like
like
the
the dim-eyed
dim-eyed ones ones perceive
perceive things
things in in the
the darkness.
darkness.
153.
153. Since
Since beginningless
beginningless time, time, the the ignorant
ignorant are are found
found
transmigrating
transmigrating throughthrough the the paths,
paths, enwrapped
enwrapped in in their
their attach
attach-
ment
ment to existence ; as
to existence as a
;
wedge is
a wedge is induced
induced by by another
another wedge,wedge,
they
they are
are led
led to
to the
the abandonment
abandonment [of
[of their
their wrappage]
wrappage]..
154. By
154. By regarding
regarding the the world
world as as always
always like like a a magically
magically-
moving corpse, or
moving corpse, or a machine, or
a machine, or like
like a a dream,
dream, or
or aa lightning,
lightning,
or
or aa cloud
cloud ; (96)
; (96) the triple continuation
the triple continuation is is tOl'n
torn asunder
asunder and and
one
one is
is emancipated.
emancipated.
84
84: LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
155. There
155. There is is here
here nothing
nothing of of thought-construction,
thought-construction, it it

is like an
is like an image
image in in the
the air
air ; when
when they
; they thus
thus understand
understand all all

there
there is is nothing
nothing to to know.
know.
156. Here
156. Here is is nothing
nothing but but thought-construction
thought-construction and and
name.
name. You You seek
seek inin vain
vain for
for individual
individual signssigns ; the
;
the Skandhas
Skandhas
are like a
are like a hair-net
hair-net wherein
wherein discrimination
discrimination goes goes on.
on.
157. A
157. A world
world of of multitudes1
multitudes1 is is a
a hair-net,
hair-net, a a vision,
vision, aa
dream,
dream, and
and the
the city
city of
of the
the Gandharvas
Gandharvas; ; it
it is
is [
[aa wheel
wheel made
made
by]
by] a a firebrand,
firebrand, a a mirage
mirage ; it
;
it is
is a
a non-entity,
non-entity, only only an
an appear
appear-
ance
ance to people.
to people.
158. Eternity
158. Eternity and and non-eternity
non-eternity ; oneness,
; oneness, too,too, bothness
bothness
and
and not-bothness
not-bothness as as well
well:: these
these are
are discriminated
discriminated by by the
the
ignorant
ignorant who who are
are confused
confused in in mind
mind andand bound
bound up up by
by errors
errors
since
since beginningless
beginningless time.time.
159. In
159. In a a mirror,
mirror, in in water,
water, inin anan eye,
eye, in
in aa vessel,
vessel, and
and
on
on a gem, images
a gem, images are are seen
seen ; but
;
but in
in them
them there
there are
are no
no images
images
[i.e.
[i.e. realities]
realities] anywhere
anywhere to to take
take hold
hold of.
of.
160.
160. Like
Like a a mirage
mirage in in the
the air,
air, so
so is
is aa variety
variety of of things
things
mere appearance
mere appearance ; they
; they are seen in
are seen in diversity
diversity of of forms,
forms, but
but are
are
like
like a a child
child in
in aa barren
barren woman's
woman's dream.
dream.

XXXVI
XXXVI
Further,
Further, Mahamati,
Mahamati, thethe religious
religious teaching
teaching of of the
the Tatha
Tatha-
gatas
gatas is
is free
free from
from the
the four
four statements.
statements. That
That is,
is, it
it is
is devoid
devoid or
of
oneness
oneness andand otherness,
otherness, of bothness and
of bothness and not-bothness,
not-bothness, is free
is free

from being
from being andand non-being,
non-being, assertion
assertion and
and refutation
refutation;; the the
religious
religious teaching
teaching of of the
the Tathagatas
Tathagatas is is headed
headed by the [four
by the [four
noble] truths,
noble] truths, the
the [twelvefold]
[twelvefold] chain
chain of of origination,
origination, and and
[the
[the eightfold
eightfold noble] path leading
noble] path leading toto emancipation.
emancipation. (97)
(97)
The
The religious
religious teaching
teaching of of the
the Tathagatas,
Tathagatas, Mahamati,
Mahamati, is is not
not
fastened
fastened to to these
these ideas
ideas : Prakriti,
Prakriti, Isvara,
: causelessness,
Isvara, causelessness, spon- spon
taneity,
taneity, atoms,
atoms, time
time and self-nature.
and self Again, 'Mahamati,
-nature. Again, Mahamati, [the [the
Tathagatas, leading
Tathagatas, beings] su
leading beings] cessively forwards
successively forwards like like the
the
leader
leader ofof aa caravan,
caravan, in order to
in order to purify
purify them
them from
from thethe two
two
hindrances of
hindrances of passion
passion and knowledge, will
and knowledge, will establish them in
establish them in
the
the one hundred and
one hundred and eight statements of
eight statements of imagelessness
imagelessness and and
also
also in the characteristic
in the characteristic distinctions
distinctions ofof the
the vehicles,
vehicles, of of the
the
1 Bead cit
Read tram, instead of cittam.
instead of
1
cittram, cittam.
 CHAPTER
CHAPTER TWO 85
85

stages
stages [of
[of Bodhisattvahood]
Bodhisattvahood] , and
and of
of the
the constituents [of
constituents [of
,

enlightenment]
enlightenment] . .

xxxV1I
XXXVII
Further,
Further, Mahamati,
Mahamati, there there are are four
four kinds
kinds of of Dhyanas.
Dhyanas.
What
What are are the
the four
four? They
They are
are: : ( 1
(1) ) The
The Dhyana
Dhyana practised
practised
by
by the
the ignorant,
ignorant, (2) (2) the
the Dhyana
Dhyana devoteddevoted to to the
the examination
examination
of meaning, ((3)
of meaning, 3 ) the
the Dhyana
Dhyana with with Tathata
Tathata (suchness)
(suchness) for for its
its
object,
object, and
and (4)
(4) the
the Dhyana
Dhyana of
of the
the Tathagatas.
Tathagatas.
What
What is is meant
meant by by the
the Dhyana
Dhyana practised
practised by by the
the ignorant
ignorant ?
It is the
It is the one resorted to
one resorted to by the Y
by the ogins exercising
Yogins themselves
exercising themselves
in
in the
the discipline
discipline of of the Sravakas and
the Sravakas and Pratyekabuddhas,
Pratyekabuddhas, who who
perceiving
perceiving that that there
there is is no
no ego-substance,
ego-substance, that that things
things areare
characterised with
characterised with individuality
individuality and and generality,
generality, that that the
the
body
body is is aa shadow
shadow and and aa skeleton
skeleton which which is is transient,
transient, full
full ofof
suffering
suffering and
and is
is impure, persistently
impure, persistently cling cling to
to these
these notions
notions
which
which are are regarded
regarded as as just
just so so and
and not not otherwise,
otherwise, and and who
who
starting
starting fromfrom them successively advance
them successively advance until until they
they reach
reach the
the
cessation
cessation wherewhere therethere areare nono thoughts.
thoughts. This This is is called
called the
the
Dhyana
Dhyana practised
practised by by the
the ignorant.
ignorant.
Mahamati,
Mahamati, what what thenthen is is the
the Dhyana
Dhyana devoteddevoted to to the
the
examination
examination of of meaning
meaning? It
It is
is the
the one
one [practised by
[practised by those those
who,]
who,] having
having gone beyond the
gone beyond egolessness of
the egolessness of things,
things, indivi
indivi-
duality
duality and
and generality,
generality, the
the untenability
untenability of
of such
such ideas
ideas as
as self,
self,
other,
other, and
and both,
both, which
which are
are held
held by
by the
the philosophers,
philosophers, proceed
proceed
to
to examine
examine and and follow
follow up up thethe meaning
meaning of of the
the [various]
[various]
aspects
aspects of of the
the egolessness
egolessness of of things
things and and thethe stages
stages of of Bodhi
Bodhi-
sattvahood.
sattvahood. This This isis the
the Dhyana
Dhyana devoteddevoted to to the
the examination
examination
of
of meaning.
meaning.
What,
What, Mahamati,
Mahamati, is is the
the Dhyana
Dhyana with with Tathata
Tathata for for its
its
objecU
object? When When [the Yo gins recognise
[the Yogins recognise that] that] the
the discrimina
discrimina-
tion
tion ofof the
the two
two forms
forms of of egolessness
egolessness is is mere
mere imagination,
imagination,
and
and that
that where
where he he establishes
establishes himself
himself in in the
the reality
reality ofof such
s"uch-
ness (yatkabhuta) there
ness (yathabhiita) there is is no
no rising'
rising of of discrimination,
discrimination, I I call
call
it the
the Dhyana
it Dhyana with with Tathata
Tathata for for itsits object.
object.
98) What,
((98) What, Mahamati,
Mahamati, is is the
the Dhyana
Dhyana of of the
the Tathagata
Tathagata?
When [the [the Yogin]
Yogin],, entering
entering upon upon the stage .of
the stage .of Tathagata
Tathagata-
hood
hood andand abiding
abiding in in the
the triple
triple bliss
bliss which characterises se1-
which characterises self-
86
86 LANKAVATARA SUTRA
/

realisation
realisation attained
attained by by noble
noble wisdom, devotes himself
wisdom, devotes himself for
for the
the
sake
sake ofof all
all beings
beings to to the
the [accomplishment
[accomplishment of] of] incomprehen
incomprehen-
sible
sible works,
works, I I call
call itit the
the Dhyana
Dhyana of of the
the Tathagatas.
Tathagatas. There- There
fore,
fore, it
it is
is said
said : :

161. There are

161. There are thethe Dhyana
Dhyana for for the
the examination
examination of of
meaning,
meaning, the
the Dhyana practised
Dhyana practised by by the
the ignorant
ignorant ; the
;
the Dhyana
Dhyana
with
with Tathata
Tathata for for its object, and
its object, and thethe pure
pure Dhyana
Dhyana of of the
the
Tathagata.
Tathagata.
162. The
162. The Yogin,
Yogin, while
while in
in his
his exercise,
exercise, sees the form
sees the form ofof
the
the sun
sun or or the
the moon,
moon, or or something
something looking
looking likelike a
a lotus,
lotus, or
or
the
the underworld,
underworld, or various forms
or various forms like
like sky,
sky, fire,
fire, etc.
etc.

163. All
163. All these
these appearances
appearances lead lead him
him toto the
the way
way ofof the
the
philosophers
philosophers ; they
;
throw him
they throw him down
down intointo the of S
state of
the state ravaka
Sravaka-
hood, into
hood, into the
the realm
realm of of the
the Pratyekabuddhas.
Pratyekabuddhas.
164. When all
164. all these
these are tossed aside
are tossed aside and and there
there is
is aa
state
state ofof imagelessness,
imagelessness, then
then a
a condition
condition in
in conformity
conformity with
with
Tathata presents
Tathata presents itself
itself ; and
;
the Buddhas
and the Buddhas will come together
will come together
from
from all their countries
all their countries and and with
with their
their shining
shining hands
hands will
will
stroke the
stroke the head
head of this benefactor.
of this benefactor.

XXXVIII
XXXVIII
At
At that
that time
time lVIahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
again
again said
said this
this to
to the
the Blessed
Blessed One
One : : Thou
Thou speakest
speakest ofof Nir
Nir-
vana,
vana, Blessed
Blessed One.
One. What
What is
is meant
meant by
by this
this term
term Nirvana
Nirvana?
Replied
Replied the
the Blessed
Blessed One
One :: When the
the self-nature
self -nature and
and the
the
habitenergy
habit-energy of of all
all the
the Vijiianas,
Vijnanas, including
including thethe ..Alaya, Manas,
Alaya, Manas,
and Manovijiiana, from
and Manovijnana, from which
which issuesissues the
the habitenergy
habit-energy of of
wrong speculations-when
wrong speculations when all these go
all these go through
through a a revulsion,
revulsion,
II and
and all
all the Buddhas declare
the Buddhas declare that there is
that there Nirvana, and
is Nirvana, and the
the
way
way and
and the
the selfnature
self -nature of this Nirvana
of this Nirvana is is emptiness, which
emptiness, which
is
is the state of
the state of reality.
reality.
(99) Further, Mahamati,
(99) Further, Mahamati, Nirvana Nirvana is is the
the realm
realm of
of self
self-
realisation
realisation attained
attained by by noble
noble wisdom,
wisdom, which
which isis free
free from
from the
the
discrimination
discrimination of of eternality
eternality and and annihilation,
annihilation, existence
existence and
and
non-existence.
non-existence. How is is it not eternality
it not eternality?? Because
Because it has
it has

cast off
cast off the
the discrimination
discrimination of of individuaity
individuality and and generality,
generality, itit

is not
is not eternality.
eternality. How about
about its its not
not being
being annihilation
annihilation?' It It
is because
is all the
because all the wise
wise men of of thethe past,
past, present,
present, and
and future
future
 CHAPTER
CHAPTER TWO 87
87

have
have attained
attained realisation.
realisation. Therefore,
Therefore, it it is
is not
not annihilation.
annihilation.
Again, Mahamati,
Again, Mahamati, the
the great
great Parinirvana
Parinirvana is
is neither
neither
destruction nor
destruction death. Mahamati,
nor death. Mahamati, if
if the
the great
great Parinirvana
Parinirvana
is death,
is death, then
then itit will
will bebe aa birth
birth and continuation. If
and continuation. If it
it is
is

destruction,
destruction, then
then itit will
will assume
assume the the character
character of of an an effect
effect-
producing deed. For
producing deed. For this
this reason,
reason, Mahamati,
Mahamati, the great {>
the great ari
Pari-
nirvana
nirvana isis neither
neither destruction
destruction nor death. Neither
nor death. Neither has has itit

anything
anything to
to do
do with
with vanishing
vanishing ;l
1
j
it
it is
is the
the goal
goal of
of the
the Y ogins.
Yogins.
Again,
Again, Mahamati
Mahamati the the great
great Parinirvana
Parinirvana is is neither
neither abandon
abandon-
ment
ment nor
nor attainment,
attainment, neither
neither isis it
it of
of one
one meaning
meaning nor nor of no- '
of no-
meaning
meaning ; this
this is
;
said to
is said to be
be Nirvana.
Nirvana.
Further,
Further, Mahamati,
Mahamati, NirvanaNirvana conceived
conceived by the S
by the ravakas
Sravakas
and
and Pratyekabuddhas
Pratyekabuddhas consistsconsists in in recognising
recognising individuality
individuality
and
and generality,
generality, in escaping social
in escaping social intercourse,
intercourse, in in not
not having
having
perverted view
aa perverted view ofof the world, and
the world, and not not raising
raising discrimina
discrimina-
tion.
tion. This
This is
is their notion of
their notion Nirvana.
of Nirvana.

XXXIX
XXXIX
Further,
Further, Mahamati,
Mahamati, there
there are
are two
two kinds
kinds ofof characteristic
characteristic
signs
signs of
of self-nature.
self -nature. ((100)
100) What
"What are
are these
these two
two kinds
kinds?1 They
They
are
are the
the attachment
attachment to words as
to words as having
having self-nature,
self -nature, and
and the
the
attachment
attachment toto objects
objects as
as having
having self-nature.
self -nature. The
The attachment
attachment
to words as
to words as having
having self-nature, Mahamati, takes
self-nature, Mahamati, takes place
place
owing
owing to
to one 's
one's clinging
clinging to
to the
the habit-energy of words
habit-energy of words and
and
false
false imaginings
imaginings since
since beginningless
beginningless time.
time. AndAnd thethe attach
attach-
ment to objects
ment to objects as
as having self-nature,
having self -nature, Mahamati,
Mahamati, takes
takes place
place
from not
from not knowing
knowing that
that the
the external
external world
world is
is no
no more
more than
than
Self-Mind.
Self-Mind.

XL
XL
Further,
Further, Mahamati,
Mahamati, there
there are
are two
two kinds
kinds of
of the
the sustain
sustain-
ing power which
ing power issues from
which issues from thethe Tathagatas
Tathagatas who who are Arhats
are Arhats
and
and Fully-Enlightened
Fully-Enlightened OnesOnes;; and sustained by
and sustained by this
this power
power
[the
[the Bodhisattvas]
Bodhisattvas] would
would prostrate
prostrate themselves
themselves at at their
their feet
feet
and
and ask
ask them
them questions.
questions. WhatWhat is is this
this twofold
twofold power
power that
that
sustains
sustains the
the Bodhisattvas
Bodhisattvas ? The The one
one is is the
the power
power by by whieh
which
tthey
hey are
are sustained to go
sustained to go through
through thethe Samadhis
Samadhis andand Sama-
Sama-
1 Mara'1)am repeated
1
Ma/ranam repeated ere in
here in the
the text
text is
is a
a mistake.
mistake.
88
88 LANKAVATARA SUTRA
SUTRA
pattis
pattis;; while
while the
the other
other is is the power whereby
the power whereby the the Buddhas
Buddhas
manifest
manifest themselves
themselves in in person
person before
before the
the Bodhisattvas
Bodhisattvas and
and
baptise
baptise them
them with
with their
their own
own hands.
hands. Then,
Then, Mahamati,
Mahamati, sus
sus-
tained
tained by by the
the power
power of of the
the Buddhas,
Buddhas, the the Bodhisattva-Maha
Bodhisattva-Maha-
sattvas at
sattvas at their
their first stage will
first stage will attain
attain the the Bodhisattva
Bodhisattva-
S amadhi, known
Samadhi, known as as the
the Light
Light of of Mahayana,
Mahayana, which which belongs
belongs to to
the
the Bodhisattva-Mahasattvas.
Bodhisattva-Mahasattvas. They They will immediately see
will immediately see
the
the Tathagatas,
Tathagatas, Arhats, Fully-Enlightened Ones
Arhats, Fully-Enlightened Ones appearing
appearing
before
before them
them personally,
personally, who
who come
come from
from all
all the
the different abodes
different abodes
in
in the
the ten
ten quarters
quarters of
of the
the world
world and
and who
who now
now facing the
facing the
Bodhisattvas
Bodhisattvas will will impart
impart to
to them
them their
their sustaining
sustaining powerpower dis
dis-
played
played withwith the
the body, mouth, and
body, mouth, and words.
words. Mahamati,
Mahamati, as as isis

the case with

the case with Vajragarbha
Vajragarbha the the Bodhisattva-Mahasattva,
Bodhisattva-Mahasattva, and and
with
with other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas who who areare inin possession
possession of of
similar
similar character
character and and ((101)
101 ) virtue,
virtue, so, so, Mahamati,
Mahamati, with with the
the
Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas at at the
the first
first stage,
stage, they will attain
they will attain
the Tathagatas
the ' power
Tathagatas' power sustaining sustaining them
them in
in their
their Samadhis
Samadhis
and
and Samapattis.
Samapattis. By By virtue
virtue of of their
their stockstock of of merit
merit ac ac-
cumulated
cumulated for for a a hundred
hundred thousand kalpas, they
thousand kalpas, they will,
will, succes
succes-
sively
sively going
going up up the
the stages
stages andand getting
getting thoroughly
thoroughly acquainted
acquainted
with
with what
what they
they should
should do do and
and should
should not not do,
do, finally
finally reach
reach the
the
stage
stage of of Bodhisattvahood
Bodhisattvahood called called Dharmamegha.
Dharmamegha. Here Here thethe
Bodhisattva-Mahasattva
Bodhisattva-Mahasattva finds finds himself
himself seated
seated on on a a throne
throne in in
the
the Lotus
Lotus Palace,
Palace, and
and surrounded
surrounded by
by the
the Bodhisattva-Maha
Bodhisattva-Maha-
sattvas
sattvas of of a similar class
a similar class ; a
;
a tiara
tiara decorated
decorated and and ornamented
ornamented
wih
with all
all kinds
kinds of precious stones
of precious stones isis on
on his head, and
his head, and his bodyl1
his body
shines
shines brilliantly
brilliantly likelike the
the moon
moon in the yellowish
in the yellowish goldgold colour
colour
of
of the
the Campaka
Campaka flower. flower. The Buddhas now
The Buddhas now comecome fromfrom
their
their worlds
worlds in in the
the ten
ten quarters,
quarters, and and withwith their
their lotus-like
lotus-like
hands, sprinkle
hands, sprinkle the forehead of
the forehead of the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
who
who is seated on
is seated on the
the throne
throne in in the Lotus Palace
the Lotus Palace ; the
;
the Buddhas
Buddhas
thus
thus give
give him
him a
a baptism personally
baptism personally by by hand
hand as
as when
when aa great
great
king
king invested
invested with
with supreme authority
supreme authority [baptises [baptises his
his crown
crown-
prince]
prince].. ThisThis Bodhisattva
Bodhisattva and these Bodhisattvas
and these Bodhisattvas are said
are said
to
to be
be sustained
sustained by by the
the Buddhas
Buddhas'' power,power, beingbeing thus
thus baptised
baptised
by [their] hands.
by [their] hands. Mahamati,
Mahamati, this this isis the
the twofold
twofold sllstaining
sustaining
power
power imparted
imparted to to the
the Bodhisattva-Mahasattvas,
Bodhisattva-Mahasattvas, who, sus-
who, sus-
1 According
According to
to the
the Chinese
Chinese translations.
1
translations.
 CHAPTER
CHAPTER TWO 89
89

tained by
tained by this
this twofold
twofold sustaining
sustaining power, power, personally
personally come come intointo
the presence
the presence of
of all
all the
the Buddhas.
Buddhas. In
In no
no other
other way
way are
are the
the
Tathagatas, Arhats, Fully-Enlightened
Tathagatas, Arhats, Fully-Enlightened Ones
Ones to
to be
be inter
inter-
viewed.
viewed.
Further,
Further, Mahamati,
Mahamati, ((102) 102) whatever
whatever Samadhis,
Samadhis, psychic
psychic
faculties,
faculties, and teachings are
and teachings are exIiibited
exhibited by by thethe Bodhisattva
Bodhisattva-
Mahasattvas, they
Mahasattvas, they are sustained by
are sustained by the
the twofold
twofold sustaining
sustaining
power
power of of all
all the
the Buddhas.
Buddhas. If, If, Mahamati,
Mahamati, the the Bodhisattva
Bodhisattva-
Mahasattvas
Mahasattvas show their eloquence
show their eloquence without
without the the Buddhas
Buddhas'' sus sus-
taining power,
taining power, the
the ignorant
ignorant and
and simple-minded
simple-minded will
will also
also show
show
their
their eloquence.
eloquence. [But the
[But the latter
latter do do not.]
not.] Why
Why?? BecauseBecause
of the
of the sustaining
sustaining power power [on [on the
the oneone hand]
hand] and and itsits absence
absence
[on
[on the
the other]
other].. Where
Where the the Tathagatas
Tathagatas enter enter withwith theirtheir
sustaining
sustaining power power therethere willwill bebe music
music not not only
only in in various
various
musical
musical instruments
instruments and and vessels
vessels but but alsoalso even
even in grass,
in grass,
shrubs, trees, and
shrubs, trees, and mountains,
mountains, Mahamati,
Mahamati, yes, yes, inin towns
towns indeed,
indeed,
palaces,
palaces, houses,
houses, and and royal
royal abodes.
abodes. How How much much moremore thos those
endowed
endowed with with sentiency
sentiency !
! The
The mute, blind,
mute, blind, and
and deaf
deaf will
will be
be
cured
cured of
of their
their deficiencies, Mahamati,
deficiencies, Mahamati, and
and will
will enjoy
enjoy their
their
emancipation.
emancipation. Such, Such, Mahamati,
Mahamati, is is the
the great
great extraordinary
extraordinary
virtue
virtue ofof the
the sustaining
sustaining power power imparted
imparted by by the
the Tathagatas.
Tathagatas.
Further,
Further, Mahamati
Mahamati said said : Why
:
Why is is it,
it, Blessed
Blessed One, One, that
that
when
when the the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas are are established
established in in thethe
Samadhis
Samadhis and and Samapattis,
Samapattis, and and when
when theythey are baptised at
are baptised at the
the
most
most exalted
exalted - stage,
stage, the
the Tathagatas, Arhats,
Tathagatas, Arhats, Fully-En- Fully-En
lightened
lightened Ones,Ones, bestow
bestow their
their sustaining
sustaining power power on on them
them V?
Replied
Replied the
the Blessed
Blessed One
One : : It
It is
is in
in order
order to
to make
make them
them
avoid
avoid the
the evil
evil ones,
ones, karma,
karma, and and passions,
passions, to
to keep
keep them
them away
away
from
from the
the Dhyana
Dhyana and stage of
and stage the S
of the ravakahood, to
Sravakahood, to have
have them
them
realise
realise the
the stage
stage of of Tathagatahood,
Tathagatahood, and and to to make
make themthem grow grow
in
in the
the truth
truth and and experience
experience alreadyalready attained.
attained. For For thisthis
reason,
reason, Mahamati,
Mahamati, the the Tathagatas,
Tathagatas, Arhats, Arhats, Fully-En
Fully-En-
lightened
lightened Ones Ones sustain
sustain with their power
with their power the the Bodhisattva
Bodhisattva-
Mahasattvas.
Mahasattvas. If If they
they were
were not
not thus
thus sustained, Mahamati,
sustained, Mahamati,
(103)
(103) they
they would
would fall fall into
into thethe way
way of
of thinking
thinking and feeling
and feeling
as
as cherished
cherished by by the
the wrong
wrong philosophers, S
philosophers, Sravakas, ravakas, or
or evil
evil
ones, and
ones, would not
and would not attain
attain the the highest
highest enlightenment.
enlightenment. For For
this
this reason,
reason, the the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas are are upheld
upheld by by the
the
90
90 LANKAVATARA SUTRA
LANKAVATAEA SUTRA

Tathagatas,
Tathagatas, Arhats,
Arhats, Fully-Enlightened
Fully-Enlightened Ones.Ones. Thus
Thus itit is
is

said
said ::

165.
165. The
The sustaining power is
sustaining power is purified
purified by
by the
the Buddhas'
Buddhas'
vows
vows;; in
in the
the baptism,
baptism, Samadhis, etc., from
Samadhis, etc., from the
the first
first to
to the
the
tenth [stage]
tenth [stage],, [the
[the Bodhisattvas
Bodhisattvas are
are inin the
the embrace
embrace ofof the
the
Buddhas]
Buddhas] . .

XLI
XLI
At
At that
that time
time again
again Mahamati
Mahamati the the Bodhisattva
Bodhisattva said said thus
thus
to
to the Blessed One
the Blessed One : The
: The chain
chain of origination as
of origination as told
told byby the
the
Blessed
Blessed One depends on
One depends on aa cause producing an
cause producing an effect,
effect, and
and that
that
it
it is
is not
not a a theory
theory established
established on on the principle of
the principle of aa se1
self-

originating substance. The

originating substance. The philosophers
philosophers also proclaim aa
also proclaim
causal origination when
causal origination when theythey say
say that
that all things rise
all things rise condi
condi-
tioned by
tioned a
a supreme spirit,
by supreme spirit, Isvara, ISvara, a
a personal
personal soul, time, or
soul, time, or
atom. How
atom. How is is it
it that
that the
the rise
rise of
of all
all things
things is
is explained
explained by by
the
the Blessed
Blessed OneOne in in another
another terminology
terminology bearing
bearing on on causation
causation
but
but in its meaning
in its meaning not not different
different? Blessed
Blessed One, One, the the philos
philos-
ophers explain
ophers explain birth
birth from
from being
being and non-being, while,
and non-being, while, accord
accord-
ing to
ing to the
the Blessed
Blessed One,One, all things coming
all things coming into into existence
existence from from
nothingness
nothingness pass pass away
away by by causation,l
causation, that
1
that is is toto say,
say, the the
Blessed
Blessed One One hashas Ignorance
Ignorance from from which
which therethere risesrises Mental
Mental
Conformation
Conformation until until we we reach
reach OldOld AgeAge and and Death.
Death. This This
teaching
teaching as
as explained
explained by by the
the Blessed
Blessed One
One is
is the
the doctrine
doctrine or
of
no-causation
no-causation and and not
not that
that of of causation. According to
causation. According to thethe
Blessed
Blessed One, One,22 " that being
"that being so, this is
so, this is" "-if if this
this isis simul
simul-
taneous conditionality
taneous conditionality and and not successive mutuality,
not successive mutuality, it it is
is not
not
right. There,
right. There, Blessed
Blessed One,
One, thethe philosophers,
philosophers, (104) (104) teaching
teaching
excels,
excels, and
and not thine. Why
not thine. Why? The cause assumed
The cause assumed by by the the
philosophers
philosophers is is not
not dependent
dependent upon upon the chain of
the chain of origination
origination
and produces effects.
and produces effects. But,
But, Blessed One, thy
Blessed One, thy cause
cause has refer-
has refer
ence to its
ence to its effect
effect and
and the
the effect
effect toto its cause, and
its cause, and thusthus there
there
is an
is interconnection of
an interconnection of causal
causal links,
links, and
and from
from this
this mutuality
mutuality
follows the
follows the fault
fault ofof non-finality.
non-finality. When When peoplepeople talk talk about,
about,
""That
That being
being so,
so, this
this is, " there
is," there isis a
a state
state of of causelessness.
causelessness.

1 This
This is
is according
according to
to the
the Chinese
Chinese translations
translations;; in
in the
the Sanslrrit
1
Sanskrit
text
text there
there is
is apparently
apparently an
an omission.
omission.
2 The T'ang reading
reading seems
seems to
to give the best sense.
2
The T'ang give the best sense.
 CHAPTER
CHAPTER TWO 91
91

Replied
Replied thethe Blessed
Blessed OneOne:: NotNot so,
so, Mahamati,
Mahamati, minemine is is

not a causeless theory of causation

not a causeless theory of causation which
which results
results in
in an
an [[end-
end
less] interconnection
less] interconnection of of causes
causes and
and conditions.
conditions. II speak
speak of of
" That being
"That so,
being so, this
this is
is"" because
because of
of my seeing
my seeing into
into the
the nature
nature
of
of the
the external
external world
world which
which is is nothing
nothing butbut Self-Mind
Self -Mind and and
because
because of of its
its unreality
unreality of of grasped
grasped ((object)
object) and
and grasping
grasping
(subject)..
(subject) However,
However, M ahamati, when
Mahamati, when people
people clinging
clinging toto the
the
notion
notion of grasped and
of grasped grasping fail
and grasping fail to
to understand
understand thethe world
world
as
as something
something seenseen ofof lVlind
Mind itself
itself;; and, Mahamati, by
and, Mahamati, by them
them
the
the fault
fault is
is committed
committed as
as they recognise
they recognise the
the external
external world
world
as
as real
real with
with its
its beings
beings and
and non-beings,
non-beings, butbut not
not by
by mymy theory
theory
of
of causation.
causation.

XLII
XLII
Further,
Further, Mahamati
Mahamati said
said : : Blessed
Blessed One,
One, is
is it
it not because
not because
of the
of the reality
reality of
of words
words that
that all
all things
things are
are 1 If
If not
not for
for words,
words,
Blessed
Blessed One,
One, there
there would
would be
be nono rising
rising ofof things.
things. Hence,
Hence,
Blessed
Blessed One,One, the
the existence
existence of of all
all things
things isis by
by reason
reason ofof the
the
reality
reality of of words.
words.
Said
Said the
the Blessed
Blessed One One:: EvenEven whenwhen there
there are
are no [cor
no [cor-
responding] objects
responding] objects there
there are
are words,
words, Mahamati
Mahamati ;
; for
for instance,
instance,
the
the hare
hare 's
's horns,
horns, the
the tortoise
tortoise 's's hair,
hair, a a barren
barren woman
woman 's 's child,
child,
etc.
etc. (105
(105)) -they
they are
are not
not atat all
all visible
visible inin the
the world
world but
but the
the
words
words are are;; Mahamati,
Mahamati, they they areare neither
neither entities
entities nor
nor non
non-
entities
entities but expressed in
but expressed words. If,
in words. If, Mahamati,
Mahamati, you you say
say that
that
because
because of of the
the reality
reality ofof words
words the objects are,
the objects are, this
this talk
talk lacks
lacks
in
in sense.
sense. Words are
"Words are not
not known
known in in all
all the
the Buddha-lands
Buddha-lands ; ;

words, Mahamati,
words, Mahamati, are
are an
an artificial
artificial creation.
creation. In
In some
some
Buddha-lands ideas
Buddha-lands ideas areare indicated
indicated by by looking steadily, in
looking steadily, in
others by
others by gestures,
gestures, in in still
still others
others by by aa frown,
frown, by by the
the move
move-
ment
ment of of the eyes, by
the eyes, by laughing,
laughing, by by yawning,
yawning, or or by
by the
the clearing
clearing
of
of the throat, or
the throat, or by
by recollection,
recollection, or or by
by trembling.
trembling. Mahamati,
Mahamati,
for instance, in
for instance, in the
the worlds
worlds of of the Steady -Looking and
the Steady-Looking and in
in those
those
of
of Exquisite Odours, and
Exquisite Odours, and inin the
the Buddha-land
Buddha-land of of Samanta
Samanta-
b hadra the
bhadra the Tathagata,
Tathagata, Arhat,
Arhat, Fully-Enlightened
Fully-Enlightened One, One, thethe
Bod hisattva-Mahasattvas by
Bodhisattva-Mahasattvas steadily looking
by steadily looking without
without a
a wink
wink
attain
attain thethe recognition
recognition of of all things as
all things as unborn
unborn and and also
also
various
various mostmost excellent
excellent Samadhis.
Samadhis. For For this
this reason,
reason, Maha-
Maha-
92
92 LANKAVA TARA SUTRA
LANKAVATARA SUTRA
mati,
mati, the
the validity
validity of
of an
all things has nothing
things has nothing toto do
do with
with the the
reality
reality of
of words.
words. It
It is
is observed,
observed, Mahamati,
Mahamati, even
even in
in this
this
world that in
world that the kingdom
in the kingdom of of such
such special
special beings
beings asas ants,
ants,
bees, etc.,
bees, etc., they
they carry
carry on on their
their work
work without
without words.
words. ThusThus
it
it is
is said
said ::

166. As
166. space, the
As space, the hare 's horns,
hare's horns, and
and aa barren
barren woman
woman's '8

child
child are non-entities except
are non-entities except as
as expressed
expressed in
in words,
words, so
so is
is this
this
existence
existence imagined.
imagined.
167. When
167. When causes
causes and and conditions
conditions areare in
in combination
combination
the ignorant
the ignorant imagine the birth
imagine the birth [[of
of this
this world]
world] ; ((106)
106) as
;
as they
they
fail
fail to understand this
to understand this reason,
reason, they wander about
they wander about inin the
the
triple
triple world
world which
which is
is their
their dwelling.
dwelling.

XLIII
XLIII
At
At that
that timetime Mahamati
Mahamati ,the, ,the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
again
again said
said this
this to
to the
the Blessed
Blessed One
One: : Blessed
Blessed One, where
One, where
dost
dost thou pronounce sound
thou pronounce sound to to be
be eternal
eternal??
The
The Blessed
Blessed One One replied
replied:: According
According to to error,
error, Maha
Maha-
mati
mati;; since
since even
even to to the
the wise
wise there
there is is this error, only
this error, only that
that
they are
they are free
free from
from perversion.
perversion. Mahamati,
Mahamati, it it is is like the
like the
unwitted
unwitted in in the
the world
world whowho conceive
conceive a a perverted
perverted idea idea regard
regard-
ing aa mirage,
ing mirage, aa firebrand
firebrand wheel,
wheel, a hair-net, the
a hair-net, the city
city ofof the
the
Gandharvas,
Gandharvas, Maya, Maya, a
a dream,
dream, a
a reflected
reflected image,
image, and
and an
an
Aksha-purusha,
Aksha-purusha, but
but with
with the
the knowing
knowing it
it is
is not
not so, though
so, though it it
does not mean
does not mean thatthat those
those illusions
illusions do not appear
do not appear to
to them.
them.
When,
When, Mahamati,
Mahamati, therethere isis this
this error,
error, diversities
diversities of of forms
forms areare
seen,
seen, though
though to to this
this error
error the
the idea
idea of of impermanence
impermanence is is

inapplicable.
inapplicable. Why Because it
Why? Because it cannot
cannot be be characterised
characterised
with
with the ideas of
the ideas of being
being andand non-being.
non-being. Again, Again, Mahamati,
Mahamati,
how are
how are the
the ideas
ideas of being and
of being non-being inapplicable
and non-being inapplicable to to
this error Because
this error? Because all all the
the ignorant
ignorant t'ake
take in
in varieties
varieties of
of
situations, like the
situations, like the waves
waves of the ocean
of the ocean andand thethe waters
waters of the
of the
Ganges which are
Ganges which are not
not seen
seen by the Pretas,
by the Pretas, butbut seen
seen [by others] .
[by others] .

For
For this
this reason, Mahamati, the
reason, Mahamati, the error-existence
error-existence [or [or this
this world
world
of
of illusion]
illusion] is is not,
not, but
but as as this
this water
water is is manifest
manifest to to othel'
other
people
people it is not
it is not a a non-existence
non-existence either.
either. Thus
Thus to to the
the wise,
wise,
the error is
the error is neither
neither a perversion nor
a perversion nor a non-perversion. A
a non-perversion. nd
And
for this
for this reason, Mahamati,
reason, Mahamati, the
the error
error in
in itself
itself is
is characterise
characterised d
 CHAPTER
CHAPTER TWO 93
93

with
with permanency,
permanency, having having the the nature
nature of of non-distinction
non-distinction [as [as
far
far as
as its
its own
own appearance
appearance is
is concerned] .
concerned]. Mahamati, Mahamati, being being
discriminated as
discriminated as regards
regards its its diversified
diversified individual
individual signs, signs,
(107)
(107) the
the error
error is
is perceived
perceived as
as differentiated.
differentiated. Thus
Thus the
the
error,
error, [as far as
[as far as its
its own
own nature
nature is is concerned]
concerned],, is is characterised
characterised
with permanency.
with permanency. Again, Again, Mahamati,
Mahamati, how how is is the
the error
error to be
to be
considered reality
considered reality? Mahamati,
Mahamati, for for this reason that
this reason that as as
regards
regards this
this error
error the
the wise
wise cherish
cherish neither
neither a
a perverted
perverted know
know-
ledge
ledge nornor anan unperverted knowledge. It
unperverted knowledge. It is is [such
[such as as it it is
is

and]
and] not not otherwise.
otherwise. In In ease,
case, Mahamati,
Mahamati, the the wise
wise should
should
cherish
cherish anyany thought whatever in
thought whatever in this
this error,
error, it it goes
goes contrary
contrary
to
to the
the reality
reality attainable
attainable by by noble wisdom. If
noble wisdom. If there
there is is any
any-
thing
thing at at all
all here
here it it is
is the
the prattling
prattling of of the ignorant, it
the ignorant, it isis not
not
the
the talk
talk of of the
the wise.
wise.
Again,
Again, when when the the error
error is is discriminated
discriminated according according to to a a
perverted
perverted and
and au
an unperverted
unperverted view, view, it
it gives
gives rise
rise to
to two
two
classes of
classes of family,
family, one one of of which
which is is the
the family
family of of the
the wise,
wise,
and
and the
the other
other the the family
family of of the
the ignorant
ignorant and and simple-minded.
simple-minded.
Now,
Now, Mahamati,
Mahamati, the the family
family of of the
the wise
wise isis divisible
divisible intointo three
three
kinds,
kinds, that
that is,is, the Sravakas, the
the Sravakas, the Pratyekabuddhas,
Pratyekabuddhas, and and the the
Buddhas.
Buddhas. Mahamati,
Mahamati, how does the
how does the Sravakayana
Sravakayana family family rise rise
from
from thethe discrimination
discrimination whereby whereby the the ignorant
ignorant conceiveconceive the the
error
error?V Mahamati,
Mahamati, there
there is
is the
the rise
rise of
of the
the Sravakayana
Sravakayana
family
family where
where the the attachment
attachment to to the
the notions
notions of of individuality
individuality
and generality is
and generality is kept
kept up. up. ThisThis is is the
the way, Mahamati, this
way, Mahamati, this
error
error gives
gives rise
rise toto the Sravakayana family.
the Sravakayana Mahamati, how
family. Mahamati, how
does
does the
the Pratyekabuddhayana
Pratyekabuddhayana family family riserise as as the error is
the error is dis
dis-
criminated
criminated?? Mahamati,Mahamati, when when in in this error the
this error the attachment
attachment
to
to the notions of
the notions of individuality
individuality and and generality
generality ((108) 108 ) leads
leads one one
to
to a retirement from
a retirement social life,
from social life, there
there rises rises thethe Pratye
Pratye-
buddhayana
buddhayana family. family. Mahamati,
Mahamati, how how is is there
there the the rise
rise of of the
the
Buddhayana
Buddhayana family
family when
when this
this error
error is
is discriminated
discriminated by
by the
the
inte lligent ? Mahamati,
intelligent? Mahamati, when when the the world
world is understood to
is understood to be
be
nothing
nothing but but Mind
Mind itself,
itself, the
the existence
existence and and non-existence
non-existence of of
ext ernal objects
external objects ceases
ceases to to be
be discriminated,
discriminated, and and there
there is is the
the
rise
rise ofof thethe Buddhayana
Buddhayana family. family. Mahamati,
Mahamati, this this is is thethe
family,
family, that
that is,is, what
what is is meant
meant by by the
the family.
family.
Again,
Again, Mahamati,
Mahamati, when when the error is
the error discriminated by
is discriminated by
94
94 LANKAVATARA SUTRA

the
the ignorant,
ignorant, there there is is the
the manifestation
manifestation of of varieties
varieties of of objects
objects
which
which calls calls forth
forth the the assertion
assertion [on [on their
their part]
part] that
that this is
this is
so
so andand notnot otherwise
otherwise; ; whence
whence rises
rises the
the family
family of
of the
the trans
trans-
migration
migration vehicle.vehicle. For For this reason, Mahamati,
this reason, Mahamati, the the error
error is is

discriminated
discriminated by by thethe ignorant
ignorant as as characterised
characterised by by multi
multi-
tudinousness,
tudinousness, and and thisthis error
error isis neither
neither a reality nor
a reality nor anan un
un-
reality.
reality. Thus,
Thus, Mahamati,
Mahamati, this this error
error being'
being discriminated
discriminated by by
the
the wise
wise turns
turns into into Tathata
Tathata ((suchness)
suchness ) with with them,
them, by by virtue
virtue
of a
of revulsion which
a revulsion which takes takes place
place in in them
them concerning
concerning the the
Citta, Manas,
Citta, Manas, Manovijnana,Manovijfiana, false
false reasoning, habit-energy,
reasoning, habit-energy,
the [three] Svabhavas,
the [three] Svabhavas, and. and thethe [five] Dharmas. Thus,
[five] Dharmas. Thus,
Mahamati,
Mahamati, there
there is
is this
this 'statement
-statement that
that Tathata
Tathata is
is Mind
Mind eman
eman-
cipated. Mahamati,
cipated. Mahamati, the the meaning
meaning of of this
this statement
statement is is here
here
thus
thus clearly
clearly expressed.
expressed by me, that
by me, that is,is, byby the
the discarding
discarding of of
discrimination
discrimination is meant the
is meant the abandonment
abandonment of of all
all discrimina
discrimina-
tions.
tions. So
So much
much for for this
this statement.
statement.
Mahamati
Mahamati said, said, Blessed
Blessed One, One, is is the
the error
error an an entity
entity or or
not
not?
The Blessed One
The Blessed One replied.
replied:: It It is
is like
like Maya, Mahamati,
Maya, Mahamati,
the
the error
error has has no character in
no character in itit making
making for
for attachment
attachment ;
; if,
if,

Mahamati, the
Mahamati, the error
error had had anyany character
character in in itit making
making for for
attachment,
attachment, ((109) 109 ) no liberation would
no liberation would be be possibl
possible from
from thethe
attachment
attachment to to existence,
existence, the the chain
chain of of origination
origination would would be be
understood
understood in in the sense of
the sense of creation
creation as held by
as held by thethe philos
philos-
ophers.
ophers.
Mahamati
Mahamati said said : Blessed
: Blessed One,One, if if the
the error
error is is like
like Maya,
Maya,
it
it will
will thereby
thereby be
be the
the cause
cause of
of another
another error.
error.
The
The Blessed
Blessed One One saidsaid : No,
:
No, Mahamati,
Mahamati, Maya Maya cannot
cannot be be
the cause of
the cause of the error, because
the error, because of of its
its incapability
incapability of of produ
produ-
cing evils
cing and faults
evils and faults ; and
;
and thus,
thus, Mahamati,
Mahamati, Maya ]'1aya does not give
does not give
rise
rise to to evil
evil thoughts
thoughts and faults. Again,
and faults. Again, Mahamati,
Mahamati, Maya Maya
has no
has no discrimination
discrimination of of itself
itself ; it
;
rises when
it rises when invoked
invoked by by the
the
magical
magical charm charm of of a a certain
certain person.
person. It It has
has inin itself
itself no habit
no habit-
energy of
energy of evil
evil thoughts
thoughts and faults that,
and faults that, issuing
issuing from from self
self-

discrimination,
discrimination, affect
affect it.
it. [Therefore,
[Therefore,] ] there
there are
are no
no faults
faults in
in
it. This
it. This is only due
is only due to to the
the confused
confused view view fondly
fondly cherished
cherished
by
by thethe ignorant
ignorant regarding
regarding Mind, Mind, and and the the wise
wise have
have nothing
nothing
to
to dodo with
with it. it. So
So itit is
is said
said :
:
 CHAPTER
CHAPTER TWO 95
95

168.
168. The
The wise
wise do
do not
not see
see [the ( ) ] error,
[the(?)] error, nor
nor isis there
there
any
any truth
truth in
in its
its midst
midst ; if
if
;
truth
truth is
is in
in its
its midst,
midst, [the
[the(( ?
?)) ]
]
error
error
would
would be be truth.
truth.
169.
169. If
If there
there is
is the
the rising
rising of
of individual
individual forms
forms (nimitta)
(nimitta)
apart from all
apart from all error,
error, this
this will indeed be
will indeed error, the
be error, the defiled
denied is is
like
like darkness.1
darkness. 1

XLIV
XLIV
Further,
Further, Mahamati,
Mahamati, Maya Maya is is notnot an
an unreality,
unreality, because
because
it
it has
has thethe appearance
appearance of of reality
reality;; and and allall things
things havehave thethe
nature
nature of of Maya.
Maya.
Said
Said Mahamati
Mahamati : Is : Is it, Blessed One,
it, Blessed One, that
that all
all things
things areare
like
like Maya
Maya because
because Maya
Maya is
is something imagined
something imagined and
and clung
clung
to
to as
as having
having multitudinousness
multitudinousness of of individual
individual forms
forms?? ((110) 110 )
Or is
Or it due
is it due toto the
the incorrect
incorrect imagining
imagining of of in dividual forms
individual forms ?
If
If all
all things
things have
have the likeness of
the likeness of Maya
Maya because
because Maya Maya is is

something imagined and

something imagined and clung
clung to to as as having'
having multitudinous
multitudinous-
ness
ness of of individual
individual forms,
forms, thenthen see, Blessed One,
see, Blessed One, things
things areare
not
not like
like Maya.
Maya. Why Why ? Because
Because forms
forms are are seen
seen inin the
the multi
multi-
tudinousness
tudinousness of of individual
individual signssigns not
not without
without due due causes.
causes. If
If
they
they ever
ever appear
appear without
without due
due causes, assuming
causes, assuming the
the multi
multi-
tudinousness
tudinousness of individual signs
of individual signs and and shapes,
shapes, [then]
[then] they
they
would
would be be like
like Maya.
Maya. For For this
this reason,
reason, Blessed
Blessed One, that
One, that
things
things are are like
like Maya
Maya is is not because they
not because they [i.e.
[i.e. all
all things
things andand
Maya]
Maya] are are both
both alike
alike in in being' imagined and
being imagined and clung
clung to to asas
having
having multitudinousness
multitudinousness of of individual
individual signs.signs.
Said
Said thethe Blessed
Blessed One One:: It It isis not,
not, Mahamati,
Mahamati, that that all
all

things
things are
are Maya
Maya because
because they
they are
are both
both alike
alike in
in being
being
imagined
imagined and and clung
clung toto asas having
having multitudinousness
multitudinousness of of in
in-
dividual
dividual signs,
signs, but
but that
that all
all things
things are
are like
like Maya
Maya because
because they
they
are
are unreal
unreal andand like
like aa lightning-flash
lightning-flash which which is is seen
seen asas quickly
quickly
disappearing.
disappearing. Mahamati,
Mahamati, a lightning appears
a lightning appears and and dis
dis-
appears
appears in in quick
quick succession
succession as as is
is . manifest
manifest to to the
the ignorant
ignorant;j
in
in the
the same
same way, Mahamati, all
way, Mahamati, all things
things assume
assume individuality
individuality
and
and generality according to
generality according to the discrimination [of
the discrimination [of the
the Mind]
Mind]
itself.
itself. When
When the the state
state of of imagelessness2
imagelessness is
2
is recognised,
recognised,
1 What
What isis exactly
exactly meant
meant by
by these
these two
two verses,
verses, especially
especially the
the latter,
1
latter,
is
is difficult
difficult to
to find
find in
in this
this connection.
connection.
2 According
According toto T'ang.
~
T'ang.
96
96 LANKAVATARA SUTRA
LANKAVATARA SUTKA
objects
objects which
which are
are imagined
imagined and and clung
clung to
to as
as in
in possession
possession of of
individual
individual signs
signs cease
cease to
to assert
assert themselves.
themselves. Thus
Thus it
it is
is said
said : :

170. Maya
170. Maya is is not
not without
without reality,
reality, because
because it it has
has some
some-
thing
thing resembling
resembling itit ; the
the reality
; reality of
of all
all things
things isis talked
talked ofof [in
[in
aa similar
similar manner]
manner] ; they they are
;
are unreal
unreal like
like aa lightning-flash
lightning-flash
[appearing
[appearing and
and disappearing]
disappearing] quickly,
quickly, and
and therefore
therefore they
they
are
are regarded
regarded asas resembling
resembling Maya.Maya.

XLV
Further,
Further, Mahamati
Mahamati said said : Now according
:
according to to the
the Blessed
Blessed
One,
One, all
all things
things are are unborn
unborn ((111) 111 ) and
and resemble
resemble Maya Maya;; but, but,
Blessed
Blessed One,
One, is is there
there not not the
the fault
fault ofof contradiction
contradiction betweenbetween
the previous statement
the previous statement and and the
the later
later one
one ? It It is asserted by
is asserted by
thee
thee that
that that
that allall things
things are
are unborn
unborn is
is due
due to
to their
their having
having
the
the nature
nature of of Maya.1
Maya.
1

The
The Blessed
Blessed 'One One replied
replied:: Mahamati,
Mahamati, when when all all things
things
are asserted
are asserted to to be
be unborn
unborn because
because of their having
of their having the the nature
nature
of Maya, there
of Maya, there is is nono fault
fault of of contradiction
contradiction betweenbetween my my
previous statement and
previous statement and my my later one. Why
later one. Why ?? Because
Because birth birth
is
is no-birth,
no-birth, when
when it it is
is recognised
recognised thatthat the world that
the world that presents
presents
itself before
itself before us us isis nono more
more than Mind itself;
than Mind itself ; and
and as as toto all
all

external objects
external objects of of which
which we we state
state that they are
that they are or or are
are not,
not,
they are
they are toto bebe seen
seen as as non-existent
non-existent and and unborn;
unborn ; and and thus,
thus,
Mahamati, there
Mahamati, there is is here
here no no fault
fault of contradiction between
of contradiction between my my
previous statement
previous statement and and my my later
later one.
one. But, Mahamati,
But, Mahamati, in in
order to
order to cast
cast aside
aside thethe philosophers
philosophers'' thesis
thesis onon birth
birth by by causa-
causa
tion, it
tion, it is
is asserted
asserted that that allall things
things are like Maya
are like Maya and and unborn.
unborn.
Mahamati,
Mahamati, the the philosophers
philosophers who who are the gathering
are the gathering of of the
the
deluded,
deluded, foster
foster the
the notion
notion of
of deriving
deriving the
the birth
birth of
of all
all things
things
from that
from that of of being
being and and non-being,
non-being', and and fail
fail to
to regard
regard it it as
as
caused by
caused by the
the attachment
attachment to to the
the multidinousness
multidinousness which which risesrises
from the
from the discrimination
discrimination [of [of the
the Mind]
Mind] itself. Mahamati, no
itself. Mahamati, no
fear rises
fear rises inin me [by [by making
making thisthis statement]
statement] .22 In
. In this light,
this light,
Mahamati, the
Mahamati, the term
term "unborn"
" unborn " is is to
to be
be understood.
understood.
1
This last
last sentence
sentence is
is missing
missing inin T'ang,
T'ang, whereas
whereas Wei
Wei has
has : "It is
is
1
This "It :

said by
said by the
the Tathagata
Tathagata that
that all
all things
things are
are unlike
unlike maya."
maya."
22
T'ang, says:
T'ang, says : II say
say that
that all
all things
things are
are non-existent
non-existent because
because of
of
their being
their being unborn.
unborn. Wei :
Wei: I say
I say that
that all
all things
things are
are unborn
unborn when
when ex-
ex
 CHAPTER TWO TWO 97
97

Again,
Again, Mahamati,
Mahamati, the the teaching
teaching thatthat all
all things
things exist
exist isis

given
given in
in order
order to
to admit
admit transmigration,
transmigration, to
to check
check nihilism
nihilism
which
which sayssays " Nothing is,
"Nothing is,"" and
and toto make
make my disciples accept
my disciples accept
the
the doctrine
doctrine that asserts the
that asserts the reality
reality of
of karma
karma in
in various
various
forms
forms andand birth
birth in in the various worlds,
the various worlds, forfor by
by admitting
admitting the the
terminology of
terminology of existence
existence we we admit
admit transmigration.
transmigration. Maha Maha-
mati,
mati, the
the teaching
teaching that that all
all things
things areare characterised
characterised with with the
the
self-nature
self-nature of of Maya
Maya is is meant
meant to to make
make the the ignorant
ignorant and and
simple-minded cast
simple-minded cast aside
aside the idea of
the idea of self-nature
self -nature inin anything
anything ; ;

(112)
(112) as
as they
they cherish
cherish the
the thoughts
thoughts characterised
characterised with
with error,
error,
as they
as they do
do not
not clearly grasp
clearly grasp the
the meaning
meaning of
of the
the world
world which
which
is
is no
no more
more thanthan thethe l\1ind
Mind itself,
itself, they
they imagine
imagine andand cling
cling toto
causation,
causation, work,
work, birth,birth, andand individual
individual signssigns;; in
in order
order to to
check
check this
this II teach
teach that
that allall things
things areare characterised
characterised in in their
their
self-nature
self -nature with
with thethe nature
nature of of Maya
Maya and and a a dream.
dream. Attached
Attached
to erroneous thoughts
to erroneous thoughts they they contradict
contradict bothboth themselves
themselves and and
others
others by by not
not seeing
seeing allall things
things as as they
they really
really and
and truly are.
truly are.
Mahamati,
Mahamati, to
to see
see all
all things
things as
as they really
they really and
and truly
truly areare
means
means to realise that
to realise there is
that there is nothing
nothing to
to be
be seen
seen but
but Mind
Mind
itself.
itself. So
So itit is
is said
said:: .
171.
171. In
In the
the theory
theory of of no-birth,
no-birth, causation
causation isis not
not accepted
accepted
[as
[as is
is maintained
maintained by by the
the ignorant]
ignorant] ; where
;
where existence
existence is is ac
ac-
cepted
cepted transmigration
transmigration prevails prevails;; seeing
seeing that
that [all
[all things]
things] areare
]ike
like Maya, etc., one
Maya, etc., does not
one does not discriminate
discriminate individual signs.
individual signs.

XLVI
XLVI
Further,
Further, Mahamati,
Mahamati, we we will
will explain
explain thethe characteristics
characteristics
of
of name-body,
name-body, the sentence-body, and
the sentence-body, and the
the syllable-body
syllable-body;; for
for
when
when name-body,
name-body, sentence-body,
sentence-body, and and syllable-body
syllable-body are are well
well
understood,
understood, the
the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas conformable
conformable to to the
the
signification
signification of
of aa sentence
sentence and
and a a syllable
syllable will
will quickly realise
quickly realise
Supreme
supreme enlightenment
enlightenment and and thereby
thereby awaken
awaken all all beings
beings to it.
to it.
Mahamati, by name-body
Mahamati, by name-body is
is meant
meant the
the object depending
object depending on
on
which
which a a name
name obtains,
obtains, the
the body
body is is this
this object
object;; in
in another
another
Sense
sense the
the body
body means
means substance sarira ) . Mahamati,
substance ((sarira). Mahamati, this
this
is the body ofof aa name.
name. By
is the body By the body of
the body of aa sentence
sentence is
is meant
meant
istent,
istent, unborn
unborn when
when non-existent.
non-existent. Sung
Sung:: I
I do
do not
not [say]
[say] that
that the
the
existent
existent and
and the
the non-existent
non-existent are
are bom.
born.
98
98 LANKAVATARA SUTRA
LANKAVATAEA <

what
what it it signifies,
signifies, thethe real object, determining
real object, dietermining its its sense
sense
definitely.
definitely. In another sense,
In another sense, it it completes
completes its its reference.
reference.
Mahamati,
Mahamati, this this isis my
my teaching
teaching as regards the
as regards the sentence-body.
sentence-body.
By
By the
the syllable-body
syllable-body ((113) 113) is is meant
meant thatthat byby which
which names
names
and
and sentences
sentences are are indicated
indicated ; it
;
it is
is aa symbol,
symbol, a
a sign
sign ; in
in another
;
another
sense,
sense, itit is
is something
something indicated.
indicated.
Again,
Again, Mahamati, the
Mahamati, the sentence
sentence (pada
(pada)) -body
-body means
means the the
completion
completion of of the
the meaning
meaning expressed
expressed in the sentence.
in the sentence. Again,Again,
Mahamati, aa name
Mahamati, name ((or or aa letter,
letter, nama)
nama} meansmeans eacheach separate
separate
letter distinguished
letter distinguished as to its
as to its self-nature
self -nature fromfrom a a to
to ha
ha... Again,
Again,
Mahamati,
Mahamati, a a syllable
syllable ((vyanjana}
vyafijana) is is short, long, or
short, long, or lengthy.
lengthy.
Again, Mahamati,
Again, Mahamati, regarding
regarding the the sentence
sentence (pada)
(pada} -body
-body the the
idea of
idea of it
it is
is obtained
obtained fromfrom the foot-prints left
the foot-prints left on011 the road by
the road by
elephants,
elephants, horses,
horses, people,
people, deer,
deer, cattle,
cattle, cows,
cows, buffalos,
buffalos, goats,
goats,
rams,
rams, etc.etc. Again,
Again, Mahamati,
Mahamati, names names (nama)
(nama} and and syllables
syllables
((vyanjana)
vyafijana) belong
belong toto the four Skandhas
the four Skandhas which being form
which being form-
less are
less are indicated
indicated by by names
names ; thus
j
thus are are names
names made.made. By By
means
means of of the differently characterised
the differently characterised names names there
there areare syl
syl-
lables
lables (vyafijana)
(vyanjana} ; thus;
thus areare syllables
syllables made.
made. This,This, Maha
Maha-
mati,
mati, isis the
the meaning
meaning of of the body of
the body of aa name
name ((nama)
nama) , aa sentence
sentence
,

(pada)
(pada),, and
and a a syllable
syllable (vyarJijana)
(vyanjana).. You You should
should endeavour
endeavour
to
to have
have a thorough understanding
a thorough understanding of
of these
these terms.
terms. It
It is
is thus
thus
said
said::
172. Because
172. Because of of the
the distinction
distinction between
between nama,nama, pada,
pada,
and
and vyafijana,
vyanjana, the the ignorant,
ignorant, the the dull-witted,
dull-witted, stickstick to
to them
them
like
like the
the elephant
elephant in in deep
deep mud.
mud.

XLVII
XLVII
((114)
114) Further,
Further, {ahamati,
Mahamati, in in the
the time
time toto come,
come, those
those
wrong-headed
wrong-headed ones
ones who
who are
are inclined
inclined to
to false
false speculationss
speculation
owing
owing to
to their
their deficiency
deficiency of
of knowledge
knowledge concerning truth
concerning truth and
and
cause
cause maymay be asked by
be asked by the wise, regarding
the wise, regarding that
that which
which is
is

liberated
liberated fromfrom the
the dualistic
dualistic conceptions
conceptions of things such
of things such asas
oneness
oneness andand otherness,
otherness, bothness
bothness andand not-bothness
not-bothness ; and
and thus
thus ;

asked,
asked, they may answer,
they may answer, saying,
saying, " It is
"It is no
no question
question ; it is not
it is not ;

at
at all
all properly
properly putput-that
that is
is to say, the
to say, the question
question : Are form,,
Are form:

etc. and
etc. transiency to
and transiency to be
be considered
considered oneone or
or different
different?"?"
In
In thethe same
same way,
way, Nirvana
Nirvana and
and the
the Skandhas,
Skandhas, indic es
indices
 CHAPTER TWO 99
99

and
and indicated,
indicated, qualities
qualities andand qualified,
qualified, realities
realities andand thethe ele
ele-

ments,
mentSj seenseen and
and seeing,
seeing, dust
dust and
and atoms,
atoms, knowledge
knowledge and and the the
Yogins-
Yogins [are [are these
these to be
to be considered
considered one
one or
or differenU
different ]
?] Such
Such
questions
questions concerning
concerning , the the various aspects of
various aspects of existence
existence lead lead
successively
successively from
from one
one thing
thing to
to another
another without
without end,
end, andand
those
those whowho are are asked
asked about
about these
these unexplainable questions
unexplainable questions
would declare that
would declare that they
they were
were put
put aside
aside byby the Blessed One
the Blessed One
as
as impossible
impossible to answer. However,
to answer. However, these deluded people
these deluded people are are
unable
unable to to realise
realise [the
[the meaning
meaning of] of] what
what they
they heard
heard [from[from
the
the Buddha]
Buddha] becausebecause of of their
their deficiency
deficiency of of knowledge.
knowledge. The The
Tathagatas, Arhats, Fully-Enlightened
Tathagatas, Arhats, Fully-Enlightened Ones
Ones do
do not
not explain
explain
these
these things
things to to all
all beings because of
beings because of their
their wish
wish to to keep
keep the the
latter
latter from
from the the fear-inspiring phrases.
fear-inspiring phrases.
Mahamati,
Mahamati, these these inexplicables (vyiihritiini) are
inexplicables(^a/intfam) are not
not taken
taken
up
up for
for consideration
consideration by by the
the Tathagatas
Tathagatas in in order
order to to keep
keep the the
philosophers
philosophers away away from from their
their wrong
wrong views views andand theories.
theories.
Mahamati,
Mahamati, the the philosophers
philosophers may may declare
declare thus
thus:: what
what lifelife isis

that
that isis the
the body,
body, or or life
life is
is one
one thing,
thing, body
body is is another
another.. In In.
.
these
these they
they make
make inexplicable
inexplicable statements.
statements. Mahamati,
Mahamati, entirely
entirely
bewildered
bewildered by by the
the idea
idea ofof aa creator,
creator, the philosophers make
the philosophers make
an
an inexplicable statement,
inexplicable statement, but
but that
that is
is not
not found
found in
in my
my teach
teach-
ing.
ing. In
In mymy teaching,
teaching, Mahamati,
Mahamati, discrimination
discrimination does does not not
take
take place
place because
because I I teach
teach to to stand
stand above
above grasped
grasped and grasp
and grasp-
ing.
ing. (115
(115)) How could could there
there be be any
any setting
setting aside
aside here
here?
But,
But, Mahamati,
Mahamati, to to those
those who
who are addicted to
are addicted grasped and
to grasped and
grasping, as
grasping, as they
they do do not
not have
have a a thorough understanding of
thorough understanding of
the
the world
world whichwhich is is no
no more
more than
than whatwhat is is seen
seen of of the
the Mind
Mind
itself,
itself, there
there is is something
something to to be
be set
set aside
aside [as
[as inexplicable]
inexplicable],.
Mahamati,
Mahamati, the
the Tathagatas,
Tathagatas, Arhats, Fully-Enlightened Ones
Arhats, Fully-Enlightened Ones
teach
teach thethe Dharma
Dharma to to all
all beings
beings by by means
means of
of the
the four
four forms
forms
of
of questioning
questioning and and answering.
answering. As As toto the
the propositions
propositions that that
are
are set-
set aside
aside [as[as inexplicable
inexplicable]] , Mahamati,
, Mahamati, they they areare made
made use use
of
of by
by me on on some
some other
other occasions
occasions for for those
those whose
whose senses
senses are are
not
not yet
yet fully
fully matured
matured ; but
;
but for
for those
those of of matured
matured senses
senses there
there
is
is nothing to
nothing to set set aside.
aside.

XLVIII
XLVIII
Further, Mahamati,
Further, Mahamati, all
all things
things being
being devoid
devoid of
of doing
doing and
and
100
100 LANKAVATARA SUTEA
SUTRA

doer are
doer are unborn
unborn ; as ; as there
there is is no doer, all
no doer, all things
things are are therefore
therefore
said
said toto be
be unborn.
unborn. Mahamati,Mahamati, all all things
things are are without
without selfself-
nature.
nature. Why Why ?? Because,
Because, Mahamati,
Mahamati, when when theythey areare examined
examined
by
by self-knowledge,
self-knowledge, there there are are nono such
such signs
signs obtainable
obtainable which which
characterise
characterise them them with with individuality
individuality and
and generality
generality;; there
there-
fore,
fore, all
all things
things are
are said
said to
to have
have no
no self-nature.
self-nature. Again,
Again,
Mahamati,
Mahamati, in in all
all things
things there
there is is no
no taking
taking birth,
birth, no going-out.
no going-out.
Why
Why?? Because,
Because, Mahamati,
Mahamati, the the signs
signs of of individuality
individuality and and
generality
generality are seen as
are seen as existing
existing and and yet
yet they
they are are non-existent
non-existent ; ;

they
they are
are seen
seen as as going
going out, out, and
and yetyet they
they do do not
not gogo out.
out. For
For
this
this reason, Mahamati, all
reason, Mahamati, all things
things areare neither
neither taking
taking birth,
birth,
nor
nor are
are they going out.
they going out. Again,
Again, Mahamati,
Mahamati, all things are
all things are
never
never annihilated.
annihilated. Why Why ?
? For
For this
this reason
reason that
that the
the individ
individ-
ual
ual signs
signs that
that makemake up up the self-nature
the self -nature of of things
things are are non
non-
existent,
existent, and
and all
all things
things are
are beyond
beyond reach.
reach. Therefore,
Therefore, all all

things
things areare said
said never
never to be annihilated.
to be annihilated. Again, Again, Mahamati,
Mahamati,
all
all things
things areare not eternal. Why
not eternal. Why?? ((116)
116 ) Because
Because the the rising
rising
of individual signs
of individual signs is is characterised
characterised with with non-eternality.
non-eternality.
Therefore, all
Therefore, all things
things are are said
said not
not to to bebe eternal.
eternal. Again,
Again,
Mahamati,
Mahamati, all all things
things are are eternal.
eternal. Why Why ?? Because
Because the the rising
rising
of
of individual
individual signs signs is is no-rising
no-rising and and isis non-existent
non-existent;; and and allall

things
things are
are eternal
eternal because
because of
of their
their non-eternality.
non-eternality. There
There-
fore, Mahamati,
fore, Mahamati, all all things
things are said to
are said to be eternal.
be eternal.
Thus
Thus itit isis said
said : :

173.
173. IThe
1
The four
four kinds
kinds of of explanation
explanation are are:: direct
direct state
state-
ment,
ment, questioning,
questioning, discernment,
discernment, and and setting
setting aside
aside;; whereby
whereby
the
the philosophers
philosophers are are kept
kept away.away.
174.
174. The
The Salikha
Sankha and and thethe Vaiseshika
Vaiseshika philosophers
philosophers teach teach
birth
birth from
from aa being
being or
or from
from a
a non-being
non-being; all ; all that
that are
are pro
pro-
claimed
claimed by by them
them are are thethe inexplicables.
inexplicables.
175.
175. When the the self-nature
self-nature [of [of all
all things]
things] is is examined
examined
by knowledge, it
by knowledge, it is beyond reach
is beyond reach ; therefore,
; therefore, they they are
are without
without
self-nature
self -nature and and unattainable.
unattainable.

XLIX
XLIX
At
At that
that time
time lVIahamati
Mahamati the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
again said this
again said this to
to the Blessed One
the Blessed Pray tell
One:: Pray me, Blessed
tell me, Blessed
1 These
These three
three verses
verses ought
ought to follow 47.
to follow
1
47.
 CHAPTER TWO 101
101

One,
One, . regai'ding
regarding the the Stream-entered
Stream-entered and and their special attain
their special attain-
ment
ment which
which characterises
characterises the
the state
state of
of the
the Stream-entered,
Stream-entered,
whereby II and
whereby and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas thoroughly thoroughly be- be
coming acquainted
coming acquainted with
with the
the Stream-entered
Stream-entered and
and their
their special
special
attainment characterising
attainment characterising the the state
state ofof the
the Stream-entered,
Stream-entered, will will
proceed
proceed to to know
know thethe means
means and and conduct
conduct whichwhich characterises
characterises
the
the state
state of of the
the Once-returning,
Once-returning, Never-returning,
Never-returning, and and Arhat
Arhat-
ship
ship;; and
and they
they will
will then
then explain
explain the Dharma to
the Dharma to all
all beings
beings
in
in this manner. Having
this manner. understood the
Having understood the twofold
twofold form form of of
egolessness
egolessness and and ((117)
117) having
having cleansed
cleansed themselves
themselves of of the
the two
two-
fold
fold hindrance,
hindrance, they they willwill by
by degrees
degrees go go through
through the the stages
stages
of
of Bodhisattvahood
Bodhisattvahood each each ofof which
which has has its
its own
own characteristics,
characteristics,
and
and attaining
attaining Tathagatahood
Tathagatahood whose whose spiritual
spiritual realmrealm is is
beyond
beyond conceivability,
conceivability, they they will
will bebe like
like a a multicoloured
multicoloured gem gem
and will
and will accomplish
accomplish what what is is good
good forfor the
the lives
lives ofof all
all beings,
beings,
providing
providing them them with
with every
every teaching,
teaching, condition,
condition, deportment,
deportment,
body,
body, and and enjoyment.
enjoyment.
Replied
Replied the Blessed One
the Blessed One:: Listen
Listen well Mahamati, and
well Mahamati, and
take
take well
well toto heart
heart ; I;
I will
will tell
tell you.
yoii.
1\iahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva answering answering him him
said
said :
: Very
Very well,
well, Blessed
Blessed One.One.
The
The Blessed
Blessed OneOne then
then said
said this
this : : Mahamati,
Mahamati, in in the
the fruit
fruit
attained
attained by the S
by the ravakas, three
Sravakas, three kinds
kinds are are distinguishable.
distinguishable.
What are are the
the three
three?? They They are are graded,
graded, Mahamati,
Mahamati, low, low,
middle,
middle, and
and the
the highest.
highest. The
The low
low ones
ones will
will be
be reborn seven
reborn seven
times
times when
when their existence will
their existence will come
come to to anan end
end ; the
; the middling
middling
will
will attain
attain Nirvana
Nirvana in three or
in three or five
five births
births; ; the
the highest
highest willwill
attain Nirvana in
attain Nirvana this birth.
in this birth. Mahamati,
Mahamati, for
for these
these three
three
classes
classes [of [of the
the Stream-entered
Stream-entered]] there there are are three
three kinds
kinds of of
knots
knots:: weak,
weak, middling,
middling, and and strong.
strong. What What are are these
these three
three
knots,
knots, Mahamati
Mahamati? They They areare:: ((1)
1 ) the
the view
view of an individual
of an individual
personality, (2)
personality, (2) doubt,
doubt, and and (3)(3) thethe holding-on
holding-on to moral
to moral
practices.
practices. Mahamati,
Mahamati, when
when all
all these
these three
three knots
knots are
are in
in suc
suc-
cession
cession promoted
promoted to
to the
the higher stage
higher stage there
there will
will be
be the
the attain
attain-
ment
ment of of Arhatship.
Arhatship.
Mahamati,
Mahamati, therethere areare two
two kinds
kinds of of the
the view
view of of anan individ
individ-
ual
ual personality
personality;; that is, ((1)
that is, 1 ) the
the inborn
inborn one one andand ((2)2 ) the
the oneone
due
due to
to the
the false
false imagination
imagination ; it ;
it is
is like
like [the
[the relation
relation between]
between]
102
102 LANKAVATARA SUTRA

the
the relativity
relativity view view and
and the the false
false imagination
imagination [of [of the
the three]
three]
Svabhavas.
Svabhavas. ((118)
118) ForFor instance,
instance, Mahamati,
Mahamati, dependingdepending on on
the
the relativity
relativity view view of of things
things therethere arisearise varieties
varieties of of attach
attach-
ments
ments to to the
the falsefalse imagination.
imagination. But But thisthis [existence]
[existence] is is

neither
neither a a being,
being, nor
nor a
a nonbeing,
non-being, nor
nor a
a beingandnonbeing'
being-and-non-being ; ;

it
it is
is not
not a a reality because of
reality because of thethe false
false . imagination,
imagination, and, and,
being
being discriminated
discriminated by
by the
the ignorant,
ignorant, assumes
assumes varieties
varieties of of
individual
individual signs signs to
to which
which they
they are
are strongly
strongly attached
attached just
just as
as
the
the deer
deer does
does to to a a mirage.
mirage. Mahamati,
Mahamati, this this is is the view of
the view of anan
individual
individual personality
personality falsely falsely imagined
imagined by by thethe Stream
Stream-
entered, which
entered, which has been accumulated
has been accumulated for for a a long
long time
time by by
their ignorance and
their ignorance and attachment.
attachment. This This is destroyed when
is destroyed when
the egolessness of
the egolessness of aa person
person is attained by
is attained by which
which the the cling'ing
clinging
ceases.
ceases.
Mahamati,
Mahamati, the the inborn
inborn view view of of anan individual
individual personality
personality
as
as held
held by by thethe Streamentered
Stream-entered [is [is destroyed
destroyed in in this
this way]
way]..
When this this body
body which belongs equally
which belongs equally to each of
to each of us
us is
is con
con-
sidered,
sidered, it it is
is perceived
perceived that that it it consists
consists of of form
form and and the
the other
other
four Skandhas, that
four Skandhas, that form
form takestakes its its rise
rise from
from the the elements
elements
and
and their belongings, that
their belongings, that the the elements
elements are are mutually
mutually con con-
ditioning,
ditioning, and
and that
that hence
hence there
there is
is no
no aggregate
aggregate known
known as
as
form.
form. When thus thus the
the Stream-entered
Stream-entered realise that the
realise that the idea
idea
of
of being
being and and nonbeing
non-being is is aa partial
partial view view [of[of truth
truth],] , the
the view
view
of
of individual
individual personality
personality is is destroyed.
destroyed. When the view of
the view of
individual
individual personality
personality is is thus
tlras destroyed,
destroyed, covetousness
covetousness will will
never
never assert
assert itself.
itself. This,
This, Mahamati,
Mahamati, is is what
what characterises
characterises
the
the view
view of of individual
individual personality.
personality.
Again, Mahamati,
Again, Mahamati, as regards the
as regards the nature
nature of of doubt,
doubt, when
when
the
the Dharma is is attained,
attained, and
and realised,
realised, and
and thoroughly
thoroughly under
under-
stood
stood as as toto its
its characteristics,
characteristics, and and whenwhen the the twofold
twofold view
view of of
individual personality
individual personality is destroyed as
is destroyed as previously
previously described,
described,
no
no doubt
doubt is is cherished
cherished in in the
the teaching
teaching [of [of the Buddhas]..
the Buddhas]
Aud there is
And there is no
no thought
thought [in [in the
the minds
minds of of the
the Streamentered]
Stream-entered]
to
to follow
follow the the leadlead ofof any any other
other teacher
teacher because
because of of [the
[the
difference between] purity
difference between] purity and and nonpurity.
non-purity. This, This, Maha
Maha-
mati,
mati, is is what
what is is meant
meant by by doubt
doubt [discarded]
[discarded] (119 (119)) by
by thethe
Streamentered.
Stream-entered.
Again,
Again, Mahamati,
Mahamati, how how is is itit that
that thethe Stream-entered
Stream-entered do do
 CHAPTER
CHAPTER TWO 103
103
*

Dot
not hold
hold themselves
themselves to to the
the morality
morality?? They They do do not
not because
because
they
they clearly
clearly see see into
into thethe nature
nature of of suffering
suffering wherever
wherever they they
may
may be be reborn.
reborn. [What [What is is meant
meant by] by] thethe holding
holding ?? Mahamati,
Mahamati,
that
that the the ignorant
ignorant and and simple-minded
simple-minded observe observe the the rules
rules of of
morality,
morality, piety,piety, and
and penance,
penance, is
is because
because they
they desire
desire thereby
thereby
to
to attain
attain worldly
worldly enjoyments
enjoyments and and happinesses
happinesses;; they they cherish
cherish
the
the hope
hope of
of being
being born
born in
in agreeable
agreeable conditions.
conditions. And
And [the
[the
Stream-entered]
Stream-entered] do do notnot hold
hold [to the rules
[to the rules ofof morality
morality], ] , for
for
their
their thoughts
thoughts are are turning
turning only towards the
only towards the exalted
exalted state
state of of
self-realisation,
self-realisation, and and the the reason
reason why why theythey devote
devote themselves
themselves to to
the
the details
details of of morality
morality is is that
that they
they wishwish toto master
master such such truths
truths
as
as are
are in conformity with
in conformity with non-discrimination
non-discrimination and and undefiled
undefiled
outflows.
outflows. This, Mahamati,
This, Mahamati, is
is the
the way
way in
in which
which the
the Stream
Stream-
entered
entered Ones Ones holdhold to to morality
morality and
and piety.
piety. Mahamati,
Mahamati, by by
thus
thus breaking
breaking up up the
the three
three knots
knots the
the Stream-entered
Stream-entered will
will
discard
discard covetousness,
covetousness, anger, anger, and and folly.
folly.
Mahamati
Mahamati said said : Many
:
Many kindskinds of of covetousness
covetousness are are taught
taught
by the
by the Blessed
Blessed One One ; which
;
whieh one one of of them
them is is to
to be
be cast
cast aside
aside ??
The
The Blessed
Blessed One One replied
replied : The
: The world
world where
where love love grows,
grows,
i.e.,
i.e., the
the desire
desire for
for sexual
sexual embrace, showing
embrace, showing itself
itself in
in beating,
beating,
slapping,
slapping, suggesting,
suggesting, kissing,kissing, embracing,
embracing, smelling,
smelling, looking
looking-
sidewise,
sidewise, or
or gazing may
gazing may give give one
one momentary
momentary pleasures
pleasures but but
is
is productive
productive of future grief.
of future grief. [With the
[With the Stream-entered]
Stream-entered]
there
there is is no
no greed
greed for for such.
such. Why Why ?? Because
Because theythey are are abiding
abiding
in the
in the bliss
bliss of of the Samadhi which
the Samadhi which they they have
have attained.
attained. Hence
Hence
this
this casting
casting aside,
aside, but but not
not ofof the
the desire
desire forfor Nirvana.
Nirvana,
((120)
120) Again,
Again, Mahamati,
Mahamati, what what is is the
the fruit
fruit of of the
the Once
Once-
returning
returning? ? There
There is
is once
once in
in them
them the
the discrimination
discrimination of
of
forms, signs,
forms, signs, and
and appearances
appearances ;
;
but
but as
as they
they learn
learn not
not to
to view
view
individual
individual objects objects underunder the the aspect
aspect of of qualified
qualified and and qualify
qualify-
ing,
ing, and
and as as they
they know
know well well what
what marls
marks the the attainment
attainment of of the
the
Dhy ana, they
Dhyana, they onceonce comecome back back intointo thethe world,
world, and and putting
putting
an
an end
end to to suffering,
suffering, realise
realise Nirvana.
Nirvana. Hence Hence the the appellation
, appellation
""Once-returning."
Once-returning. '
Again, Mahamati,
Again, Mahamati, what what is is meant
meant by by Never-returning
Never-returning??
It
It means
means that that while
while therethere is is yet
yet the
the viewing'
viewing of of individual
individual
objects as
objects as characterised
characterised by being-
by being^ and
and non-being
non-being in
in the
the past,
past,
present,
present, and and future,
future, the the discrimination
discrimination does does not
not retu rn with
return with
104
104 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
f

its
its errors
errors and and faults,
faults, the the dormant
dormant passions
passions do do notnot assert
assert
themselves,
themselves, and
and the
the knots
knots are
are completely
completely cut
cut off
off never
never to
to
return.
return. HenceHence the appellation "
the appellation Never-returning. "
"Never-returning."
Again,
Again, Mahamati,
Mahamati, the the Arhat
Arhat iiss thethe one
one who
who has
has attained
attained
the
the Dhyanas,
Dhyanas, Samadhis,
Samadhis, emancipations,
emancipations, powers, powers, psychic
psychic
faculties,
faculties, and and with
with whom
whom there there areare nono more
more passions,
passions, suffer
suffer-
ings, and
ings, and discriminations.
discriminations. Hence
Hence the
the appellation
appellation " Arhat.
"Arhat." "
Mahamati
Mahamati said said:: Now,Now, the
the Blessed
Blessed One
One declares
declares that
that
there are
there are three
three kinds
kinds of of Arhats
Arhats:: to which one
to which one ofof the
the three
three
is
is this
this term
term ""Arhat"Arhat " to to bebe applied
applied?? To To one
one who
who makes
makes
straightway
straightway for for the
the path
path of of cessation
cessation?? Or Or toto oneone who who
neglects
neglects all all his
his accumulated
accumulated stock stock or of merit
merit forfor the
the sake
sake ofof
his
his vow
vow toto enlighten
enlighten othersothers?? Or Or toto one
one whowho isis a a form
form of of
the Transformation [Buddha]
the Transformation [Buddha] ??
Replied the
Eeplied Blessed One
the Blessed One:: Mahamati,
Mahamati, [[the the term term
" Arhat " ]
"Arhat"] applies applies to
to the
the Sravaka
Sravaka who
who makes
makes straightway
straightway for for
the
the path
path of
of cessation,
cessation, and
and to
to no
no others.
others. Mahamati,
Mahamati, as
as for
for
the others, they
the others, they are those' who
are those' who have finished practising
have finished practising the the
deeds
deeds of of a a Bodhisattva
Bodhisattva;; they they are forms of
are forms of the
the Transforma
Transforma-
tion Buddha. With
tion Buddha. With skilful
skilful means
means bornborn ofof their
their fundamental
fundamental
and original vows
and original vows ((121),
121 ) , they manifest themselves
they manifest themselves among among
the
the multitudes
multitudes in order to
in order to adorn
adorn the the assemblages
assemblages of of the
the
Buddhas.
Buddhas. Mahamati,Mahamati, here here in in these
these p aths and
paths and abodes
abodes of of ex
ex-
istence they
istence they give give out
out varieties
varieties of
of teachings
teachings which
which are
are based
based
on
on discrimination
discrimination;; that that is is toto say,
say, as as they
they areare above
above suchsuch
things
things as as thethe attainment
attainment of the fruit,
of the fruit, the
the Dhyanas, the
Dhyanas, the
Dhyana-practisers,
Dhyana-praetisers, or or subjects
subjects for for meditation,
meditation, and and as as they
they
know
know thatthat thisthis world
world is is no
no more
more thanthan what what isis seen
seen of of the
the
Mind
Mind itself,
itself, they
they discourse
discourse on on the fruit attained
the fruit attained [ror [for the
the
8ake of
sake of all
all beings]
beings] . Further,
.
Further, Mahamati,
Mahamati, if if the
the Stream
Stream-
entered
entered should think. ""These
should think. These are are the
the fetters, but I
fetters, but I am
am dis
dis-
engaged
engaged from
from them, "
them," they they commit
commit a'
a double
double fault
fault: : they
they
still
still hold
hold to to the
the vices
vices of of the
the ego,
ego, and
and they they have
have not freed
not freed
themselves
themselves from from the the fetters.
fetters.
Further,
Further, Mahamati,
Mahamati, in in order
order to to gogo beyond
beyond thethe Dhyanas,
Dhyanas,
the
the immeasurables,
immeasurables, and and the the formless
formless world, world, the signs of
the signs of
this visible world
this visible world which
which is is Mind itself should
Mind itself should bebe discarded.
discarded.
The
The Samapatti
Samapatti leading leading to to thethe extinction
extinction of of thought
thought and and
 CHAPTER
GHAPTBE TWO 105
105

sensation
sensation does
does not
not enable
enable oneone to
to transcend
transcend thethe world
world of of
particulars,
particulars,
for
for there
there is
is nothing
nothing but
but Mind.
Mind. So
So it
it is
is said
said : :

176. The
176. Dhyanas, the
The Dhyanas, immeasurables, the
the immeasurables, the formless,
formless,
the
the Samadhis,
Samadhis, and and the complete extinction
the complete extinction of of thought
thought
(nirodha)-these
(nirodha) these do
do not
not exist
exist where
where the
the Mind
Mind alone
alone is.is.
177.
177. The
The fruit
fruit of
of the
the Strea m-entered, and
Stream-entered, and that
that of of the
the
Once-returning, and
Once-returning, and that
that ofof the Never-returning, and
the Never-returning, and Arhat
Arhat-
ship-these
ship these are are the
the bewildered
bewildered states
states of mind.
of mind.
178. The
178. The Dhyana-practiser,
Dhyana-praetiser, the
the Dhyana,
Dhyana, the the subject
subject
for
for it,
it,
the
the destruction,
destruction, the
the seeing
seeing of
of the
the truth,-these
truth, these are
are nono
more
more than
than discriminations
discriminations;; when
when this
this is
is recognised
recognised there
there is
is

emancipation.
emancipation.

L
((122)
122) Further, Mahamati, there
Further, Mahamati, there areare two
two kinds
kinds of of intel
intel-
lect
lect : the
: the intellect
intellect asas an
an examining
examining function,
function, and and the
the intellect
intellect
which
which functions
functions in connection with
in connection with thethe attachment
attachment to to ideas
ideas
of
of discrimination.
discrimination. As As for
for the
the intellect
intellect that
that examines,
examines, Maha
Maha-
mati,
mati, it it is
is that
that act
act of
of intellect
intellect which
which examines
examines intointo the
the self
self-
nature
nature of of things,
things, finding
finding itit to
to be
be devoid
devoid of of the
the four
four proposi
proposi-
tions,
tions, andand unattainable.
unattainable. This This isis known
known as as the
the intellect
intellect that
that
examines.
examines. What What is is meant
meant by by [being
[being devoid
devoid of]of] the
the four
four
propositions? It
propositions means to
It means be devoid
to be devoid of oneness and
of oneness and other
other-
ness,
ness, bothness
bothness and
and not-bothness,
not-bothness, beingbeing and
and non-being, etern
non-being, etern-
ity
ity and
and non-eternity.
non-eternity. These
These are
are called
called the
the four
four propositions.
propositions.
Mahamati,
Mahamati, train train yourself
yourself toto examine
examine carefully
carefully all all things
things as as
regards
regards thesethese four
four propositions.
propositions. What, Mahamati,
What, Mahamati, is
is the
the
intellect
intellect which
which functions
functions in in connection
connection with with the
the attachment
attachment
to ideas of
to ideas of discrimination
discrimination? It It isis the
the intel lect with
intellect with which
which
the
the Mind is is discriminated
discriminated and and the ideas arising
the ideas arising therefrom
therefrom
are
are adhered
adhered to to [as
[as real]
real] ; and
;
and this adherence gives
this adherence gives rise
rise toto
the
the conceptions
conceptions of of warmth,
warmth, fluidity,
fluidity, motility,
motility, andand solidity
solidity as as
characterising
characterising the the gross
gross elements
elements;; while
while thethe tenacious
tenacious holdhold-
ing
ing to proposition, reason,
to proposition, reason, definition,
definition, and
and illustration,
illustration, leads
leads
to
to the
the assertion
assertion of of aa non-entity
non-entity [as [as entity]
entity].. This
This is is called
called
the
the intellect
intellect that
that functions
functions inin connection
connection with with the
the attachment
attachment
to ideas of
to ideas of discrimination.
discrimination.
This,
This, Mahamati,
Mahamati, is is what
what characterises
characterises the the two
two kinds
kinds of of
106
106 LANKAVATARA SUTRA
LANKAVATARA
intellect,
intellect, in
in accordance
accordance with with which
which the the Bodhisattvas,
Bodhisattvas,
thoroughly mastering the
thoroughly mastering the signs
signs of egolessness of
of egolessness persons and
of persons and
things,
things, ((123)
123) and,and, by means or
by means knowledge or
of knowledge of imagelessness,
imagelessness,
becoming
becoming conversant
conversant with with the
the stage
stage ofof examination
examination and and
practice, will attain
practice, will attain the
the first
first stage
stage [[ofof Bodhisattvahood]
Bodhisattvahood] and and
acquire
acquire one one hundred
hundred Dhyanas.
Dhyanas. Attaining'
Attaining the the excellent
excellent
Samadhis,
Samadhis, they they will see one
will see one hundred
hundred Buddhas
Buddhas and and Bodhi
Bodhi-
sattvas, they
sattvas, they will
will enter
enter into
into one
one hundred
hundred kalpas
kalpas that
that were
were
prior
prior to
to the
the present
present and
and also
also into
into those
those that
that will
will follow
follow the
the
present, they will
present, they will illuminate
illuminate one one hundred
hundred Buddha-lands,
Buddha-lands,
and,
and, illuminating
illuminating one one hundred
hundred Buddha-lands,
Buddha-lands, they they will
will
understand
understand the the signs
signs belonging
belonging to to the
the higher
higher stages
stages ; and
;
and byby
virtue
virtue of
of the
the most
most exalted
exalted vows
vows they
they will manifest wonderful
will manifest wonderful
powers,
powers, they
they will
will bebe baptised
baptised by [the Buddhas]
by [the Buddhas] when when they
they
reach
reach the
the stage
stage of
of Dharmamegha (law-cloud
Dharmamegha (law-cloud) ) ;
;
and
and realising
realising
the
the inmost
inmost realm
realm of of the
the Tathagatas,
Tathagatas, theythey will
will be provided
be provided
with
with things
things which
which areare closely connected with
closely connected with the the ten
ten in
in-
exhaustible vows
exhaustible vows ; and,
;
and, in in order
order to to bring
bring all beings into
all beings into
maturity,
maturity, they
they will shine out
will shine out in
in various forms with
various forms with the
the rays
rays
of
of transformation
transformation ; they they will
;
will be
be quite
quite absorbed
absorbed in in the
the bliss
bliss
of
of self-realisation.
self-realisation.

LI
LI
Further,
Further, Mahamati,
Mahamati, thethe Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas are are to
to
be well
be well acquainted
acquainted with
with the
the primary
primary and and the
the secondary
secondary
elements.
elements. How do do the
the Bodhisattvas
Bodhisattvas know know the primary and
the primary and
the
the secondary elements
secondary elements? Mahamati,
Mahamati, the the Bodhisattva
Bodhisattva-
Mahasattvas
Mahasattvas are are to
to know
know this
this that
that thethe truth
truth isis that
that the
the
primary
primary elements
elements have never come
have never come into existence, and
into existence, and that,
that,
Mahamati, these
Mahamati, these elements
elements are are unborn.
unborn. Thus understood,,
Thus understood
there
there is is nothing
nothing in
in the
the world
world but
but what
what is
is discriminated
discriminated
[by
[by our
our imagination
imagination]] . When it
. it is
is recognised
recognised that
that the
the visible
visible
world is
world is no more than
no more than Mind itself, external
Mind itself, external objects
objects cease
cease ttoo
be realities,
be realities, and
and there
there isis nothing
nothing but but what
what is
is discriminated
discriminated
by the
by mind and
the mind and perceived
perceived [as external].. That
[as external] That isis to say,
to say,
let
let it
it be understood that
be understood that the
the triple
triple world
world has
has nothing
nothing toto do
do
with
with the primary and
the primary and the
the secondary elements, (124)
secondary elements, (124) that
that itit

is removed
is removed from.
from the four propositions
the four propositions and
and philosophical
philosophical
 CHAPTER TWO 10
1077

systems, that it has nothing to do with a personal ego and

systems, that it has nothing to do with a personal ego
and
what belongs
what belongs to
to it
it ;
; and
and that
that it
it establishes
establishes itself
itself in
in the
the abode
abode
of
of real
real reality,
reality, where
where it it is seen in
is seen in its
its own form, i.e.
own form, i.e. in
in its
its

unborn
unborn state.
state. ,
Mahamati,
Mahamati, what what is is meant
meant by by the elements derived
the elements from
derived from
the primary elements
the primary elements?? The element
The element discriminated
discriminated as as
vascidity produces
vascidity produces the the real
realm m of water, inner
of water, inner andand outer
outer ; the
;
the
element
element discriminated
discriminated as as energy
energy produces
produces the the realm
realm of of fire,
fire,
inner
inner and
and outer
outer; ; the
the element
element discriminated
discriminated as
as motility pro
motility pro-
duces
duces thethe realm
realm of of air,
air, inner
inner andand outer
outer;; the
the element
element disdis-
criminated
criminated as as divisibility
divisibility of of form
form gives
gives birth
birth toto the
the realm
realm of of
earth
earth together
together with space, inner
with space, inner and
and outer.
outer. Because
Because of of the
the
attachment
attachment to to the
the incorrect
incorrect truths
truths there
there is is the
the aggregation
aggregation of of
the
the five
five Skandhas
Skandhas giving' giving riserise to
to the
the elements
elements primary
primary and and
secondary.
secondary.
Again,
Again, Mahamati,
Mahamati, the the VijiHina
Vijnana has has itsits cause
cause in in our
our
attachment
attachment to to and
and the desire for
the desire for the
the multitudinousness
multitudinousness of of
statements
statements and objective fields
and objective fields ; and
,
and itit continues
continues to to evolve
evolve in in
another
another path
path of of existence.
existence. Mahamati, the
Mahamati, the secondary
secondary ele ele-

ments
ments such
such as
as earth,
earth, etc.,
etc., [[are
are said]
said] to
to have
have their
their cause
cause inin the
the
primary
primary elements
elements which,
which, however,
however, are are non-existent.
non-existent. Because,
Because,
Mahamati,
Mahamati, of of things
things endowedendowed with with being, characteristics,
being, characteristics,
marks, perceivableness,
marks, perceivableness, abode, abode, and
and work,
work, one
one can
can saysay that
that
they
they are
are born
born of
of the
the combination
combination of
of various
various effect-producing
effect-producing
[elements] ; b
[elements] j
ut not
But not of of things
things which
which areare devoid
devoid of charac
of charac-
teristic
teristic marks.
marks. For For this reason, Mahamati,
this reason, Mahamati, the the elements
elements
primary
primary and secondary are
and secondary are the
the discriminations
discriminations of of the
the philos o
philoso-
phers and
phers and not
not mine.
mine.

LII
LII
Further, Mahamati, I
Further, Mahamati, I will
will explain
explain what
what characterises
characterises
the
the self-nature
self-nature of
of the Skandhas. Mahamati,
the Skandhas. Mahamati, what
what are
are the
the
five
five Skandhas
Skandhas?? TheyThey are
are form, (125) sensation, thought,
form, (125) sensation, thought,
conformation,
conformation, and
and consciousness.
consciousness. Mahamati,
Mahamati, four
four of
of these
these
have
have nono material
material forms-sensation,
forms sensation, thought,
thought, conformation,
conformation,
and
and consciousness.
consciousness. Form,
Form, Mahamati,
Mahamati, belongs
belongs to
to what
what is is
made ofof the
the four
four primary
primary elements, and these
elements, and these elements
elements differ
differ
from
from one
one another
another in
in their
their individual
individual signs.
signs. But
But the
the foul'
four
108
108 LANKA.VATARA
LANKAVATARA SUTRA
SUTKA
Skandhas
Skandhas that that areare without
without form form cannot
cannot be be reckoned
reckoned as as four,
four,
they
they areare like
like space.
space. For instance, Mahamati,
For instance, Mahamati, space space cannot
cannot
be
be numbered,
numbered, and and it is due
it is due toto our
our discrimination
discrimination that that it it is
is

designated
designated as as suchsuch;; in in thethe same
same way, way, Mahamati,
Mahamati, the the
Skandhas
Skandhas that that are are beyond
beyond calculability
calculability as as they
they havehave no no
number-marks,
number-marks, are
are not
not to
to be
be predicated
predicated as
as existing
existing and
and non
non-
existing,
existing, andand are beyond the
are beyond four propositions
the four propositions;; but but to to thethe
ignorant
ignorant they they are
are described
described as
as subj ect to
to numeration,
numeration, but
but
subject '
not
not soso to
to the
the wise.
wise.
Again,
Again, Mahamati,
Mahamati, by by thethe wise
wise thethe five
five Skandhas
Skandhas are are
regarded
regarded as thought-constructions, devoid
as thought-constructions, devoid of of [dualisties
[dualisties such such
as]
as] otherness
otherness and and not-otherness
not-otherness ; for ;
for they
they areare like
like varieties
varieties
of
of forms
forms and and objects
objects in in a a vision,
vision, likelike images
images and and persons
persons
in
in a a dream.
dream. As As theythey have have no no better
better substance
substance for for their
their
support,
support, and
and as
as they
they obstruct
obstruct the
the passage
passage of
of noble
noble wisdom,
wisdom,
there
there is is what
what is is known
known as as the
the Skandha-discrimination.
Skandha-diserimination.
This,
This, J\lIahamati,
Mahamati, is is what
what characterises
characterises the the self-nature
self -nature of of the
the
Skandhas. This
Skandhas. This discrimination
discrimination must must be discarded by
be discarded you,
by you,
and
and having discarded this,
having discarded this, you
you should declare the
should declare the truth
truth of of
solitude. Keeping
solitude. Keeping back back the the views
views held
held byby the
the philosophers,
philosophers,
the
the truth
truth of of solitude
solitude is is to
to be
be announced
announced in in all
all the
the Buddha
Buddha-
assemblies,
assemblies, Mahamati,
Mahamati, and and thereby
thereby the the teaching'
teaching of of thethe
egolessness
egolessness of
of things
things is
is purified
purified and
and you
you will
will enter
enter upon
upon the the
stage
stage of
of Far-going ( durarhgamtt)
Far-going (diiramgama). Entering upon . Entering upon the
the stage
stage
of Duramgama you
of Diiramgama you will become the
will become master of
the master of many
many Samadhis,
Samadhis,
and, attaining
and, attaining the will-body ((126)
the will-body 126) you you will
will realise
realise the the
Samadhi
Samadhi lmown known as as Mayopama
Mayopama (Maya-like (Maya-like). ) . Thoroughly
Thoroughly
conversant with
conversant with the the powers,
powers, psychic
psychic faculties,
faculties, and and selfself-

control,
control, you
you will
will be be the
the supporter
supporter of of all beings like
all beings like the
the earth.
earth.
Mahamati,
Mahamati, as as the
the great
great earth
earth isis the
the supporter
supporter of of all
all beings,
beings, so so
is
is the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva the the supporter
supporter of
of all
all beings.
beings.

LIII
LIII
Further,
Further, Mahamati,
Mahamati, there
there are
are four
four kinds
kinds of
of Nirvana.
Nirvana.
What areare the
the four
four?? They
They are
are:: ((1)
1 ) the
the Nirvana.
Nirvana, which
which is is

attained when
attained when the
the self-nature
self -nature of
of aU
all things
things is
is seen
seen as
as non
non-
entity
entity;; ((2)
2 ) the Nirvana which
the Nirvana which isis attained
attained when
when varieties
varieties
of
of individual
individual marks
marks characterising
characterising allall things
things are
are seen as non-
seen as non-
 CHAPTER
CHAPTER TWO TWO 109
109

entities;; ((3)
entities 3 ) the Nirvana which
the Nirvana wliicli is is attained
attained when when there there is the
is the

ecognition of
rrecognition of the
the non-existence
non-existence of of a being endowed
a being endowed with with itsits

own
own specific
specific attributes
attributes;; and and (4) (4) the the Nirvana
Nirvana which which is is at
at-

tained when
tained there takes
when there takes place
place thethe severance
severance of of thethe bondage
bondage
conditioning
conditioning the
the continuation of individuality
continuation of individuality and
and generality
generality
of
of the
the Skandhas.
Skandhas. Mahamati,Mahamati, these these four four viewsviews of of Nirvana
Nirvana
belong
belong to
to the
the philosophers
philosophers and
and are
are not
not my teaching.
my teaching. Accord- Accord
ing
ing to
to my teaching,
my teaching, Mahamati, Mahamati, the
the getting
getting rid
rid of
of the
the dis
dis-
criminating
criminating Manovijiiana-this
Manovijnana this is is said
said to to bebe Nirvana.
Nirvana.
Mahamati
Mahamati said said:: Does Does not not the the Blessed
Blessed One One establish
establish
eight
eight Vijfianas
Vijnanas?
The Blessed One
The Blessed One replied
replied:: I I do, Mahamati.
do, Mahamati.
Mahamati
Mahamati said said : If: If eight
eight Vijfianas
Vijnanas are are established,
established, why why
do you refer
do you refer toto thethe getting-rid
getting-rid of
of the
the Manovijfiana
Manovijnana and and notnot
of
of the
the seven
seven [other] Vijfianas
[other] Vijnanas [as well] [ as well]
?

The Blessed One

The Blessed One saidsaid:: With
With the Manovijfiana as
the Manovijnana cause
as cause
and
and supporter, Mahamati, there
supporter, Mahamati, there rise rise the the seven
seven Vijfianas.
Vijnanas.
Again,
Again, Mahamati,
Mahamati, the the Manovijfiana
Manovijnana is is kept
kept functioning,
functioning, as as
it discerns aa world
it discerns world of objects and
of objects becomes attached
and becomes attached to to it,
it,
and
and byby means
means of of manifold
manifold habit-energy
habit-energy [or [or memory]
memory] ((127) 127)
it
it nourishes
nourishes the the A layavijiiana. The
Alayavijfiana. The Manas
Manas is is evolved
evolved alongalong
with
with thethe notion
notion of of an ego and
an ego and its belongings, to
its belongings, to which
which it it

clings
clings and
and on
on which
which it
it reflects.
reflects. It
It has
has no
no body
body of
of its
its own,
own,
nor
nor its
its own
own marks
marks ; the ;
the A layavijfiana is
Alayavijfiana is its
its cause
cause and and support.
support.
Because
Because the the world
world which which is is the
the Mind
Mind itself itself is is imagined
imagined real real
and
and attached
attached to to as as such,
such, thethe whole
whole psychicpsychic system system evolves
evolves
mutually conditioning. Like
mutually conditioning. Like thethe waves
waves of of the
the ocean,
ocean, Maha':
Maha-
mati,
mati, the
the world
world whichwhich is is t he mind-manifested,
the mind-manifested, is stirred up
is stirred up
by
by the
the wind
wind of of objectivity,
objectivity, it it evolves
evolves and and dissolves.
dissolves. Thus,
Thus,
Mahamati,
Mahamati, when when the the Manovijiiana
Manovijnana is is got
got ridrid of, of, the
the seven
seven
Vijiianas
Vijnanas are
are also
also got
got rid
rid of.
of. So
So it
it is
is said
said: :
179.
179. I I enter
enter not not into
into Nirvana
Nirvana by by means
means of of being,
being, of of
work,
work, of of individual
individual signs signs;; I I enter
enter into into Nirvana
Nirvana when when the the
Vijiiana which
Vijnana which is is caused
caused by by discrimination
discrimination ceases. ceases.
180.
180. W Withith it [i.e. the
it [i.e. the Manovijiiana]
Manovijnana] for for its its cause
cause and and
support,
support, the Manas secures
the Manas secures its its use
use;; the the Vijiiana
Vijnana causes causes thethe
Citta
Citta to to function,
function, and and is is supported
supported [by [by it ].
it].
181.
181. Like
Like a great flood
a great flood where
where no no waves
waves are are stirred
stirred
110
110 LANKAVATARA SUTRA

because of
because of its being dried
its being dried up,
up, the
the Vij iHin a [-system]
Vijnana [-system] in
in its
its

various forms ceases

various forms ceases to work when
to work there is
when there is the
the annihilation
annihilation
[of
[of the
the Manovijiiana]
Manovijnana] . .

LIV
LIV
Further, Mahamati,
Further, 1V1ahamati, II will will tell
tell you
you about
about the the various
various
features
features of
of the
the false imagination (pm'
false imagination (parikalpita) i kalpita) ;
; and
and when
when
you
you and
and the
the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas are
are well
well acquainted
acquainted
with
with eacheach of of them
them in in its
its specific
specific form,
form, you you will
will get get away
away
from
from discrimination
discrimination ; and ;
seeing well
and seeing well andand knowing
knowing the the way
way
of inner realisation
of inner realisation by by noble wisdom and
noble wisdom and also
also thethe ways
ways of of
speculation
speculation by by the philosophers, ((128)
the philosophers, 128) you you will cast off
will cast off dis
dis-
criminations
crimination,? such such as grasped and
as grasped and grasping,
grasping, and and will
will not
not bebe
induced
induced to to discriminate
discriminate in in respect
respect to to thethe multiple
multiple aspects
aspects
of relativity-knowledge (paratant'
of relativity-knowledge (paratantra) r a) , as
,
as well
well as as thethe forms
forms
of
of thethe false
false imagination.
imagination. What
What are
are the
the various
various features
features of
of
the
the false
false imagination,
imagination, Mahamati
Mahamati? 1 They
They are
are the
the discrimina
discrimina-
tions
tions as regards ((1)
as regards words (abhiliipa)
1 ) words (abhildpa),, ((2) 2 ) meaning,
meaning, (3) (3)
individual
individual marks,marks, (4) (4) property,
property, (5) (5) self-nature,
self-nature, (6) (6) cause,
cause,
((7)
7 ) philosophical
philosophical views,views, ((8) reasoning, ((9)
8 ) reasoning, 9 ) birth,
birth, ((10)10 ) no
no-
hirth,
birth, (11)(11) dependence,
dependence, and and ((12)12) bondage
bondage and and emancipation.
emancipation.
These, Mahamati,
These, Mahamati, are are the
the various
various features
features of of thethe false
false
imagination.
imagination.
Now,
Now, Mahamati,
Mahamati, what what is is the
the discrimination
discrimination of of words
words?1
That
That is is the becoming attached
the becoming attached to various sweet
to various voices and
sweet voices and
singing-this
singing this is is the discrimination as
the discrimination as regards
regards words.
words.
What
What is is the
the discrimination
discrimination of meaning?1 It
of meaning It is is the dis
the dis-
crimination by
crimination by which
which one imagines that
one imagines that words
words rise
rise depending
depending
on whatever subjects
on whatever subjects theythey express,
express, and and which
which subjects
subjects one one
regards
regards as
as self-existent
self-existent and
and belonging
belonging to
to the
the realisation
realisation of
of
noble
noble wisdom.
wisdom.
What is is the
the discrimination
discrimination of of individual
individual marks marks! It It is
is

to imagine in
to imagine in whatever
whatever is denoted by
is denoted by words
words the the multi
multi-
tudinousness of
tudinousness of individual
individual marks marks whichwhich are are like
like a a mirage,
mirage,
and,
and, clinging
clinging tenaciously
tenaciously to to them,
them, to to discriminate
discriminate all all things
things
according
according to to these
these categories
categories : warmth,
:
warmth, fluidity,
fluidity, motility,
motility, and and
solidity.
solidity.
What is is the
the discrimination
discrimination of of property
property 1? It It isis to
to desire
desire
 CHAPTER TWO III
111

a.
a state
state of
of wealth
wealth such such as as gold,
gold, silver,
silver, and
and various
various precious
precious
sto nes.
stones.
What
"What isis the
the discrimination
discrimination or of self-nature
self -nature ? ? It
It is
is to
to make
make
disc rimination according
discrimination according to to the
the imaginary
imaginary views views of of the
the
philosophers in reference to the self-nature of all
philosophers in reference to the self-nature of
all things
things
(129) which they stoutly maintain, saying, "
(129) which they stoutly maintain, saying,
This is
"This is just
just
it, and
it, and
there
there is
is no
no other.
other." "
What
What is is the
the discrimination
discrimination of cause? That
of cause That is, is, to dis
to dis-
tinguish
tinguish the
the notion
notion or
of causation
causation in
in reference
reference to
to being
being and
and
non-being
non-being and and to to imagine
imagine that that there
there are are cause-signs-this
cause-signs -this
is the
is the discrimination
discrimination of of cause.
cause.
'Vhat
What is is thethe discrimination
discrimination of of philosophical
philosophical views views?7
That
That meansmeans getting attached to
getting attached to the
the philosophers
philosophers'' wrong wrong
views
views and and discriminations
discriminations concerning
concerning such such notions
notions as as being
being
and
and non-being,
non-being, oneness
oneness and and otherness,
otherness, bothness
bothness and and not-both
not-both-
ness.
ness.
What
What is is the
the discrimination
discrimination or of reasoning
reasoning ?? It It means
means the the
teaching
teaching whose reasoning is
whose reasoning is based
based on on thethe grasping
grasping of of the
the
notion
notion of of an
an ego-substance
ego-substance and and what
what belongs
belongs to to it.
it.

What
What is is the
the discrimination
discrimination of birth? It
of birth It means
means getting
getting
attached
attached to to the
the notion
notion that
that things
things come
come intointo existence
existence and and
go
go out
out of
of it
it according
according to
to causation.
causation.
What
What is is the
the discrimination
discrimination of no-birth? It
o no-birth It is is to
to dis
dis-
criminate
criminate that that all all things
things are are from
from the the beginning
beginning unborn,
unborn,
that
that the causeless substances
the causeless substances which which were were not,not, come
come intointo
existence
existence by by reason
reason or causation.
of causation.
What is is the
the discrimination
discrimination of of dependence
dependence?? It It means
means
the
the mutual
mutual dependence
dependence of of gold
gold and
and thethe filament
filament [which
[which is is

made
made of of gold]
gold]. .
What
What is is the discrimination of
the discrimination bondage and
of bondage and emancipa
emancipa-
tion? It
tion It isis like
like imagining
imagining that that there
there is is something
something bound bound
because
because of of something
something bindingbinding as as inin the
the case
case orof aa man
man whowho
by
by the
the help
help of of a a cord
cord ties
ties a a knot
knot oror loosens
loosens it.it.
These,
These, Mahamati,
Mahamati, are are thethe various
various reatures
features of of the
the false
false

imagination, to
imagination, to which
which all all the
the ignorant
ignorant and and simple-minded
simple-minded
ones
ones cling,
cling, imagining
imagining that that things
things areare or or are
are .not.
not. . Those
Those
attached
attached to to the
the notion
notion of of relativity
relativity are
are attached
attached to
to the
the notion
notion
of
of multitudinousness
multitudinousness or of things
things rising
rising from from the false
the false
112
112 LANKAVATARA
LANKAVATAEA SUTRA
SUTKA
imagination. It
imagination. is like
It is like seeing varieties of
seeing varieties objects depending
of objects depending
on Maya, but
on Maya, these varieties
but these varieties thus
thus revealing
revealing themselves are
themselves are
discriminated
discriminated by by the
the ignorant
ignorant asas something other than
something other than Maya
Maya
itself according
itself according to their way
to their way of
of thinking.
thinking. 130) Now,
((130) Now, Maha
Maha-
mati, Maya
mati, Maya and
and varieties
varieties of
of objects
objects are
are neither
neither different
different nor
nor
one. If
one. If they
they were
were different,
different, varieties
varieties of of objects
objects would
would not
not
have Maya
have Maya for
for their
their cause.
cause. If
If Maya
Maya were
were one
one with
with varieties
varieties
of objects, there
of objects, there would
would be be no
no distinction between the
distinction between the two,
two,
but
but as
as there
there is the distinction
is the distinction these two-Maya
these two Maya andand varieties
varieties
of
of objects-are
objects neither one
are neither nor different.
one nor different. For this
For this reason
reason
you
you and
and the
the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas should
should never
never give
give
yourselves
yourselves up up to
to the
the notion
notion of
of being
being and
and non-being.
non-being.

LV
LV
So
So it
it is
is said
said ::

182.
182. The
The Citta
Citta isis bound
bound up up with
with thethe objective
objective worldworld;;
the
the intellect
intellect's 's function
function is is to
to speculate
speculate;; and and inin the
the excellent
excellent
state of
state of imagelessness
imagelessness there there isis the evolving of
the evolving of transcendental
transcendental
wisdom
wisdom ((prajna,).
prajna) .
183. According'
183. According to to the
the false imagination, [self-sub
false imagination, [self-sub-
stance]
stance] is, is, but
but from
from the
the point
point of
of view
view of relativity (para
of relativity (para-
ta,nt1'u)
tantra) it it is
is not
not ; owing
; owing toto perversion,
perversion, what what is is discriminated
discriminated
is grasped [[as
is grasped as real]
real] ; in
;
in the
the relativity
relativity there
there isis no
no discrimina
discrimina-
tion.
tion.
184. Multitudinousness
184. Multitudinousness of of differentiations
differentiations is is imagined
imagined
[as
[as real
real byby the
the ignorant]
ignorant],, butbut being'
being like like Maya
Maya they they obtain
obtain
not
not ; varieties
;
varieties of of individual
individual forms
forms areare discriminated
discriminated as as such,
such,
but
but they
they [really]
[really] do not obtain.
do not obtain.
185.
185. [To
[To imagine]
imagine] individual
individual forms forms is is wrong,
wrong, it it puts
puts
one in
one in bondage
bondage;; they they are
are born
born of of Mind
Mind due due to to the
the false
false
imagination
imagination of the ignorant
of the ignorant ; based
;
based on the relativity
on the relativity theythey are
are
discriminated.
discriminated.
186.
186. The
The existence
existence thusthus subjected
subjected to to discrimination
discrimination is is

no
no other
other than
than its relativity aspect
its relativity ; (
aspect; (131) 131 ) the
the false imagina
false imagina-
tion
tion isis of various forms
of various forms ; based
;
based onon thethe relativity,
relativity, discrimina
discrimina-
tion
tion is carried on.
is carried on.
187.
187. Conventional
Conventional truth sarhvriti) and
truth ((samvriti) and ultimate
ultimate truth
truth
(paramiirtha)-if
(paramartha) if there there be
be a a third, non-entity is
third, non-entity is its
its cause
cause;;
 CHAPTER TWO 113
113

the
the false imagination belongs
false imagination belongs to to the
the conventional
conventional ; when;
when it it is
is

cut asunder,
cut asunder, there
there isis the
the realm
realm of of the
the wise.
wise.

' 188.
188. As As to
to the
the Y ogins there
Yogins there is is one
one reality
reality which
which reveals
reveals
itse lf as
itself as multiplicity
multiplicity and and yetyet there
there is is no
no mUltiplicity
multiplicity in in it
it;;
so is the
so is the nature
nature of
of the
the false
false imagination.
imagination.
189.
189. As As by
by the
the dim-eyed
dim-eyed a a variety
variety of of objects
objects is is seen
seen andand
imagined
imagined while
while the
the dimness
dimness itself
itself is
is neither
neither a
a form
form ( rilpa)
(rupa)
nor a
nor no-form (arupa)
a no-form (arupa),, so so isis the
the relativity
relativity [discriminated]
[discriminated]
by
by the
the unknowing
unknowing ones. ones.
190.
190. As
As isis pure
pure gold,
gold, water
water free free from
from dirt,
dirt, the
the skysky
without
without a a cloud,
cloud, so is [the
so is [the Mind]
Mind] pure pure when
when detached!
detached 1 from from
the
the false
false imagination.
imagination.
191.
191. Falsely-imagined
Falsely-imagined existence existence is is not,
not, but
but from
from the the
relativity
relativity pointpoint of
of view
view it
it is,
is, assertion
assertion and
and refutation
refutation are
are
destroyed
destroyed when
when one
one is
is freed
freed from
from the
the imagination.
imagination.
192.
192. If
If the
the relativity-aspect
relativity-aspect of of existence
existence is, is, while
while thethe
imagination
imagination is is not,
not, this
this means
means that that there
there is is aa being
being apartapart
from
from being
being andand that
that a a being
being is is born
born of of a a non-being.
non-being.
193.
193. Depending
Depending on on the
the false
false imagination
imagination there there obtains
obtains
the
the relativity-aspect
relativity-aspect of of existence
existence;; from from the conjunction of
the conjunction of
form
form and name there
and name there rises false imagination.
rises false imagination.
194.
194. False
False imagination
imagination can can never
never be be perfect
perfect know know-
ledge (nishpanna)
ledge (nishpanna) , it ,
it is
is not
not productive
productive of
of anything
anything else
else [but
[but
itself]
itself] ; ((132)
;
132) then
then oneone knows
knows what what is is meant
meant by by ultimate
ultimate
truth
truth whose
whose self-nature
self -nature is is purity.
purity.
195.
195. There
There areare ten
ten kinds2
kinds 2 of of false
false imagination
imagination and and sixsis
lands
kinds of of relativity
relativity;; inin the
the knowledge
knowledge of Tathata innerly
of Tathata innerly at at-
tained there is
tained there is no
no differentiation.
differentiation.
196.
196. Truth
Truth consists
consists in in [knowing]
[knowing] the the five
five Dharmas
Dharmas and and
also
also the three Svabhavas
the three Svabhavas ; when
;
when the the Yogin
Yogin thus thus comprehends
comprehends
[the
[the truth]
truth] , he
,
does not
he does transgress Tathata.
not transgress Tathata.
197. According
197. According to to the
the formform of of relativity,
relativity, therethere are are
those
those names
names that
that belong
belong to to false
false imagination
imagination ; and ;
and the
the various
various
aspects
aspects of of false imagination arise
false imagination arise from
from relativity.
relativity.

1 Throug hout the

Throughout text, vikalpa
the text, vfkalpa is
is translated
translated "discrimination"
"discrimination" or
or
"iimagination,"
magination," butbut here
here the
the term
term is
is evidently used as
as negating the
evidently used negating the
fu nctio n of
function of kalpita
Jcalpita which stands in
which stands in these for parikalpita.
verses for
these verses parikalpita.
2 All
All the
the Chinese
Chinese texts
texts have
have "twelve"
"twelve" instead
instead of
of "ten."
"ten."
114
114 LANKAVATARA SUTRA

198.
198. WhenWhen well pondered with
well pondered intelligence ((buddhi)
with intelligence buddhi)
there
there is
is neither
neither relativity
relativity nor
nor false
false imagination
imagination ; where
where
;
per
per-
fect
fect knowledge
knowledge is, is, there
there is
is nothing [dualistically] existent
nothing [dualistically] existent;;
for
for how
how with
with intelligence
intelligence can can discrimination
discrimination taketake place
place??
199.
199. Where perfect knowledge
Where perfect knowledge is, is, the
the existent
existent cannot
cannot
be qualified
be qualified with
with being
being andand non-being
non-being;; in in what
what cannot
cannot bebe
qualified
qualified with
with being
being and non-being, how
and non-being, how cancan there
there bebe these
these
two
two Svabhavas
Svabhavas?
200. Because
200. Because of of false imagination, the
false imagination, the two
two Svabhavas
Svabhavas
are
are established
established; ; where
where there
there is
is false
false imagination
imagination multimulti-
tudinousness
tudinousness of things is
of things is recognised
recognised," which
which being purified
being purified
the
the [spiritual] condition of
[spiritual] condition of the wise obtains.
the wise obtains.
201. Where
201. Where there
there is false imagination
is false imagination there
there isis multi
multi-
tudinousness
tudinousness of of objects, which are
objects, which are discriminated
discriminated underunder the
the
aspect
aspect ofof relativity
relativity ; if
if otherwise
;
otherwise discriminated,
discriminated, oneone becomes
becomes
attached to
attached to the
the teachings
teachings of of the
the philosophers.
philosophers.
202. What
202. What is is imagined
imagined beingbeing subjected
subjected to to further
further
imagination,
imagination, there
there are
are various
various views
views from
from which
which rises
rises the
the
doctrine
doctrine ofof causal
causal origination ; (
origination; (133)133) when
when the
the dualistic
dualistic dis
dis-

crimination
crimination is is got
got rid
rid of,
of, there indeed is
there indeed perfect knowledge.!
is perfect knowledge.
1

LVI
Further,
Further, Mahamati
Mahamati said
said:: Pray
Pray tell
tell me,
me, Blessed
Blessed One,
One,
about
about the
the one
one vehicle
vehicle that
that characterises
characterises the
the inner
inner realisation
realisation
of noble wisdom,
of noble wisdom, whereby,
whereby, Blessed
Blessed One, I and
One, I other Bodhi
and other Bodhi-
sattva-Mahasattvas, becoming
sattva-Mahasattvas, becoming conversant
conversant with
with the
the one
one
vehicle
vehicle which
which, , marks
marks the
the inner
inner attainment
attainment of
of noble
noble wisdom,
wisdom,
may
may be be established
established without
without depending
depending on on anybody
anybody elseelse in
in
the teaching of
the teaching of the
the Buddha.
Buddha.
Said the
Said the Blessed
Blessed OneOne : Then,
Then, Mahamati,
:
Mahamati, listen
listen well
well and
and
reflect
reflect within
within yourself as II tell
yourself as tell you.
you.

1 This
This whole
whole section
section treats
treats ofof the
the threefold
threefold Svabhava,
Svabhava, chiefl y
1
chiefly
explaining
explaining where
where Parikalpita (false imagination)
Parikalpita (false imagination) is is differentiated
differentiated from
from
Par atantra (relativity
Paratantra (relativity view ) . While
view). While the
the explanation
explanation sometimes
sometimes appears
appears
quite complicated, the
quite complicated, the main
main point
point is
is clear
clear enough.
enough. TheThe Kalpita
Kalpita isis a
a
p.et of
net of wrong
wrong interpretations
interpretations woven
woven about
about the
the Paratantra,
Paratantra, which
which is
is the
the
dualistic
dualistic view
view of
of existence,
existence, and
and which
which is
is valid
valid as
as far
far as
as it goes. But
it goes. But to
to
reach the
reach Nishpanna (perfect
the Nishpanna (perfect knowledge)
knowledge) it it is
is necessary
necessary to to transcend
transcend
all
all forms
forms ofof dualism,
dualism, for
for the
the Paratantra
Paratantra isis by
by no
no means ultimate truth.
means ultimate truth.
 CHAPTER
CHAPTER TWO 115
115

Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said, said, Yes,
Yes, I I will,
will,
Blessed
Blessed One
One ;
;
and
and gave
gave earear to
to the
the Blessed
Blessed One.
One.
Thereupon
Thereupon the the Blessed
Blessed One One said
said : In
: In accordance
accordance with with the
the
authoritative
authoritative teachings
teachings in
in which
which there
there are
are no
no discriminations,
discriminations,
Mahamati,
Mahamati, let let thethe Bodhisattva-Mahasattva
Bodhisattva-Mahasattva retire retire by by himself
himself
to
to aa quiet
quiet secluded
secluded place, place, where
where he he may
may reflect
reflect within
within him
him-
self,
self, not
not relying
relying on on anybody
anybody else, else, but
but by means of
by means of his
his own
own
inner
inner intelligence,
intelligence, in order to
in order to discard
discard erroneous
erroneous views and
views and
discriminations,
discriminations, make make successive advances and
successive advances exert himself
and exert himself
to
to finally
finally enter
enter upon upon the the stage
stage of of Tathagatahood.
Tathagatahood. This, This,
Mahamati,
Mahamati, is
is the
the characteristic
characteristic feature
feature of
of the
the inner
inner realisa
realisa-
tion
tion toto be
be gained
gained by by means
means of noble wisdom.
of noble wisdom.
What characterises the
What characterises the wayway of of the
the one
one vehicle
vehicle ? I I call
call
it
it the
the one
one vehicle because thereby
vehicle because thereby one recognises and
one recognises realises
and realises
the
the path leading to
path leading to the
the one
one vehicle.
vehicle. How
How is is this
this path
path ofof
the
the one
one vehicle
vehicle to to be
be recognised
recognised and and realised
realised? The
The recogni
recogni-
tion
tion ofof the
the on
one vehicle
vehicle isis obtained
obtained when when there
there is is no
no rising
rising of
of
discrimination
discrimination by by doing
doing awayaway withwith thethe notion
notion of of grasped
grasped andand
grasping
grasping and and by by abiding
abiding in in the
the reality
reality of of suchness
suchness (yatha
(yatM-
bhiUa) Mahamati,
bhuta). Mahamati,
. this
this recognition
recognition of
of the
the one vehicle,
one vehicle,
(134) except
(134) except by by the Tathagata himself,
the Tathagata himself, has never been
has never been
obtained
obtained before
before by by anybody
anybody else-the
else the philosophers,
philosophers, Sravakas,
Sravakas,
Pratyekabuddhas,
Pratyekabuddhas, Brahmans, Brahmans, etc. etc. ForFor this reason, Mahamati,
this reason, Mahamati,
this
this is
is known
known as as the
the one
one vehicle.
vehicle.
Mahamati
Mahamati said said : For
: For whatwhat reason
reason is is it
it that
that thethe Blessed
Blessed
One
One speaks
speaks of of thethe triple
triple vehicle
vehicle and and notnot ofof the
the oneone vehicle
vehicle?7
The
The Blessed
Blessed One One replied
replied : Because
: Because therethere is is no
no teaching
teaching
whereby
whereby the
the Sravakas
Sravakas and
and Pratyekabuddhas can
Pratyekabuddhas can realise
realise
Nirvana
Nirvana by by themselves,
themselves, I
I do
do not
not speak
speak of
of the
the one
one vehicle.
vehicle.
Thus,
Thus, Mahamati,
Mahamati, the the Sravakas
Sravakas and and Pratyekabuddhas
Pratyekabuddhas are are dis
dis-
ciplined,
ciplined, segregated,
segregated, and and trained
trained in in meditation
meditation according
according to to
the
the discourse
discourse of of the
the Tathagata,
Tathagata, whereby whereby they they are are led
led to
to
emancipation,
emancipation, and and notnot byby themselves.
themselves.
Further,
Further, Mahamati,
Mahamati, as as they
they have
have notnot yet
yet destroyed
destroyed the the
habit-energy
habit-energy (memory) (memory) of
of karma
karma and
and the
the hindrance
hindrance of
of
knowledge,
knowledge, all all the
the Sravakas
Sravakas and and Pratyekabuddhas
Pratyekabuddhas are
are unable
unable
to
to realise
realise the
the egolessness
egolessness of of things
things and and have
have notnot attained
attained thethe
inconceivable
inconceivable transformation-death,
transformation-death, I I preach
preach to to the
the Sravakas
Sravakas
116
116 LANKAVATARA
LANKAVATAEA SUTRA
[and Pratyekabuddhas]
[and Pratyekabuddhas] the the triple
triple vehicle
vehicle andand not not the
the one
one
vehicle.1
vehicle.
1 When,
When, Mahamati,
Mahamati, destroying
destroying all all the
the evil
evil habit
habit-
energy,
energy, theythey realise
realise the the egolessness
egolessness of of things,
things, they
they whowho are are
now
now free
free from
from the the evil
evil habit-energy
habit-energy will will not
not bebe intoxicated
intoxicated
by
by the
the Samadhis
Samadhis and and willwill bebe awakened
awakened into into thethe realm
realm of of
no-evil-outflows. Now being
no-evil-outflows. being taken
taken intointo a super-world which
a super-world which
is
is the realm of
the realm of no-evil-outflows,
no-evil-outflows, they they will gather up
will gather up allall the
the
material
material for for the
the attainment
attainment of the Dharmakaya
of the Dharmakaya which which is is of
of
severeign
severeign power
power and and beyond
beyond conception.
conception. So
So it
it isis said
said :
:

203.
203. The
The DevaDeva vehicle,
vehicle, the Brahma vehicle,
the Brahma vehicle, thethe Sravaka
ravaka
vehicle, (1
vehicle, 35 ) the
(135) the Pratyekabuddha
Pratyekabuddha vehicle, vehicle, andand thethe T atha
Tatha-
gata vehicle,
gata vehicle, of of these
these I I speak.
speak.
204.
204. So
So long
long asas there
there is is a
a mind
mind making
making conscious
conscious efforts,
efforts,
there can
there can bebe nono culmination
culmination as as regards
regards the
the various
various vehicles
vehicles ;;

when
when aa revulsion
revulsion takes place in
takes place in the mind, there
the mind, there is is neither
neither a a
vehicle
vehicle nornor oneone who
who ridesrides in in it.
it.

205.
205. There is
There is really
really no no establishment
establishment of of various
various
vehicles,
vehicles, and and so so I speak of
I speak of the
the oneone vehicle
vehicle;;2 but
2
but in in order
order
to carry the
to carry the ignorant
ignorant I I talk
talk ofof aa variety
variety of of vehicles.
vehicles.
206. There
206. There are are three
three emancipations,
emancipations, and and in in all
all things
things
there is
there is no
no ego-substance ;
ego-substance knowledge
;
knowledge and
and passions
passions are
are of
of the
the
same nature,
same nature, whenwhen [one is] emancipated
[one is] emancipated they they are
are discarded.
discarded.
207. Like
207. Like a a piece
piece of of wood
wood floating
floating on on the
the waves
waves of of the
the
ocean, the S
ocean, the ravaka obsessed
Sravaka obsessed with with individual
individual marksmarks is is driven
driven
along [the
along [the stream
stream of of existence]
existence] . .

208.
208. Though
Though disengaged
disengaged from from the the actively-functioning
actively-functioning
passions,
passions, theythey [the[the
Sravakas]
ravakas] are are still
still bound
bound up up with
with thethe
habit-energy
habit-energy of of the
the passions
passions ; intoxicated
;
intoxicated with with thethe liquor
liquor of of
the Samadhi,
the Samadhi, they they still
still have
have their
their abode
abode in
in the
the realm
realm of
of out
out-
flows.
flows.
209. In
209. In this
this there
there is is no
no course
course of of finality,
finality, nor
nor retrogres
retrogres-
sion
sion either
either;; [losing
[losing himself]
himself] in in thethe attainment
attainment of of the
the
Samadhi-body,
Samadhi-body, he he is is not
not at at all awakened even
all awakened even to to the
the end
end ofof
kalpas.
kalpas.
210. Like
210. Like untounto the the drunkard
drunkard who, who, being
being awakened
awakened
from
from his
his intoxication,
intoxication, regainsregains his
his intelligence,
intelligence, [the
Sravakas ]
[the Sravakas]
11 Transfer naikayfinam
Transfer naikaydnam (line 9) to
(line 9) line 10
to line after yfinatrayam.
10 after yanatrayam.
22 According to
According to the
the Chinese
Chinese translations.
translations.
 CHAPTER
CHAPTER TWO
TWO 11
1177

will
will have
have the
the realisation
realisation of
of the
the Buddha 's truth,
Buddha's truth, whieh
which is
is,, his
his
own
own body.
body.

Here
Here Ends
Ends the Second Chapter,
the Second Chapter, [Known as] the
[Known as] the ""Col-
Col
lection
lection of
of All
All the
the Dharmas,
Dharmas,"" Taken
Taken from the Lankrtvatrtra
from the Lankavatara
of 36,000
of 36,000
Slokas] .
[[&okas].
 [CHAPTER
[CHAPTER THREE]
THREE]
LVII
LVII
(136)
(136) At At that
that time
time again
again thethe Blessed
Blessed One One saidsaid this
this toto
Mahamati
Mahamati the Bodhisattva-Mahasattva : I
the Bodhisattva-Mahasattva : I will
will telltell you,
you,
Mahamati,
Mahamati, about about thethe various
various forms
forms of of the
the will-body
will-body;; listen
listen
well
well and
and reflect
reflect well
well within yourself. II will
within yourself. will tell you.
tell you.

Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said;; I I will,
will,
Blessed
Blessed One,One, and gave ear
and gave ear to the Blessed
to the Blessed One.One.
The
The Blessed
Blessed One One then then said
said this
this : : There
There are are three
three kinds
kinds
of will-body, Mahamati.
of will-body, Mahamati. What What are are the three ? They
the three They are are : ((1)
: 1)
the
the will-body
will-body obtained
obtained in in the
the enj oyment of
enjoyment of the
the Samadhi
Samadhi;;
(2)
(2) the
the will-body
will-body obtained
obtained by recognising the
by recognising the self-nature
self -nature of of
the
the Dharma
Dharma; ; and
and ( 3
(3) ) the
the will-body
will-body which
which is
is assumed
assumed [by a
[by a
Bodhisattva according to]
Bodhisattva according to] the
the class
class of beings [to
of beings [to bebe saved]
saved]
and
and which
which perfects
perfects and and achieves
achieves [without
[without a a thought
thought of of its
its

own
own achievement]
achievement].. By By realising
realising the the higher
higher stages
stages succes
succes-
sively
sively after
after thethe first
first is attained, the
is attained, the Yogin
Yogin willwill experience
experience
them
them [all]
[all]..
Now,
Now, Mahamati,
Mahamati, what what is is the
the will-body
will-body attained
attained in in the
the
enj oyment
enjoyment of
of the
the Samadhi
Samadhi? It
It is
is this
this: : when
when [the Yogin]
[the Yogin]
in
in the
the third,
third, fourth,
fourth, fifth stages removes
fifth stages removes the the various
various disdis-
criminations
criminations going going on on in his mind
in his mind and and isis at
at rest,l
rest,
1
the
the waves
waves
of
of consciousness
consciousness are are no more stirred
no more stirred in in the
the Mind-ocean
Mind-ocean and and
the Vijiiana
the Vijnana functions
functions are are quieted,
quieted, the the bliss
bliss of which is
of which is

1 It will be
be interesting
interesting for
for the
the Ohinese
Chinese readers
readers of the La;hkavat{i,1'
of the a
1
It will Lanhavatara
to notice that
to notice that the compound, 8vacitta-vividha-viveka-viMra,
the compound, svacitta-vividJia-viveTca-vihara, is
is here
here read
read
in
in three
three different
different ways
ways byby the
the three
three Ohinese translators, showing
Chinese translators, showing how
how
variously a
variously a Sanskrit
Sanskrit compound allows itself
compound allows itself to
to be interpreted. This
be interpreted. This
is one of
is one of numerous
numerous such examples to
such examples to be
be met
met with throughout the
with throughout text.
the text.
Sung:: fjfjlIl1\ai1!@tI:.
Sung SliillJfySJi?5sc'(. The
The mind
mind itself,
itself, variously
variously [discriminat
[discriminat-
ing]
ing],, grows
grows quiet
quiet and
and finds its rest.
finds its rest.
Wei
Wei:: )aj!jHjmmrr. The
gifrS^frSStfif. The mind
mind itself
itself is
is quiet
quiet and practisess
and practise
various
various deeds.
deeds.
T'ang H?|fi)lSiJ$t'FJi&.. Discarding
T'ang:: fJlmmjaf('PfiIiJJ Discarding various [mentations],, the
various [mentations] the
mind is
mind quiet and
is quiet and immovable.
immovable.
 CHAPTER THREE
THEEE 119
119

enjoyed
enjoyed by by him Mm;; and and whenwhen he he thus
thus recognises
recognises the the non
non-
existence
existence of of the
the external
external world, world, which
which is is no more than
no more than his
his
o wn mind,
own mind, he he isis said
said to to have
have thethe will-body.1
will-body.
1

(137)
(137) What What is is the
the will-body
will-body obtained
obtained by by recognising
recognising
the
the self-nature
self -nature of of the
the Dharma
Dharma?? When [the [the Yogin]
Yogin] of of the
the
eighth
eighth stagestage has has a a thoroughgoing
thoroughgoing penetration
penetration into into the
the nature
nature
of
of things
things which which is is like
like Maya
Maya and and not image-producing, he
not image-producing, he
experiences
experiences a
a revulsion
revulsion at
at the
the seat
seat of
of consciousness
consciousness and
and
obtains
obtains the the Samadhi
Samadhi known known as as Maya-like
Maya-like and and other
other Samadhis.
Samadhis.
By
By entering
entering upon
upon the
the Samadhis
Samadhis he
he gains
gains a
a body
body which
which
exhibits
exhibits various various powerspowers of of self-mastery
self-mastery and and supernatural
supernatural
activity,
activity, which which movesmoves according
according to to his
his wish
wish as as quickly
quickly as as a a
flower
flower opens opens up, up, which resembles Maya,
which resembles Maya, a a dream,
dream, and and a a
reflected
reflected image,image, and and which
which is is not
not a a product
product of of the
the elements
elements
but
but hashas something analogous to
something analogous to what
what is produced of
is produced of the
the
elements,
elements, which
which is
is furnished
furnished with
with all
all the
the differences
differences apper
apper-
Mining
taining to to the
the world
world of of forms
forms and and yetyet is
is able
able toto follow
follow up up all
all
the assemblages in
the assemblages in the
the Buddha-lands.
Buddha-lands. This This is is the
the body
body
which
which has has a a thoroughgoing
thoroughgoing knowledge knowledge of of the
the self-nature
self -nature of of
the
the Dharma
Dharma and and forfor this reason is
this reason is called
called will-body.
will-body.
Now what what is is the
the will-body
will-body whichwhich is is born
born in in accordance
accordance
with
with thethe class
class andand which
which perfects
perfects and and achieves
achieves ? When [the [the
Yogin]
Yogin] is is thoroughly
thoroughly conversant
conversant with with allall the
the characteristics
characteristics
of
of self-realisation
self-realisation and and its its bliss
bliss which
which pervades
pervades the the teachings
teachings
of
of the
the Buddha,
Buddha, he
he is
is said
said to
to have
have the
the body
body which
which is
is will
will-
made,
made, born born with with [the [the class]
class],, perfecting
perfecting and and achieving.
achieving.
Mahamati,
Mahamati, you you should
should exert exert yourself
yourself in in order
order to have a
to have a
. thoroughly
thoroughly penetratingpenetrating knowledge
knowledge of these three
of these marks of
three marks of
the
the will-body.
will-body. So
So itit is
is said
said :
:

1.
1. My
My Mahayana
Mahay ana is is neither
neither a a vehicle,
vehicle, nor nor a a sound,
sound, nor nor
words
words; ; it
it is
is neither
neither the
the truth,
truth, nor emancipation, nor
nor emancipation, nor thethe
realm
realm of of imagelessness
imagelessness..
2.
2. Yet
Yet the the Mahayana
Mahayana is is a
a vehicle
vehicle on on which
which the the
Samadhis
Samadhis are are carried
carried leading
leading to
to various
various creative
creative activities
activities;;
the several forms
the several forms of of thethe will-body
will-body are adorned with
are adorned with thethe
flowers
flowers of of the
the sovereign
sovereign will. will.

1 Page
Page 136,
136, line
line 14,
14, delete
delete abha1Ja and manaso.
abMva and manaso.
120
120 LANKAVATARA SUTRA

LVIII
LVIII
((138)
138) At At that
that time
time again
again Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva said said this
this toto the
the Blessed
Blessed One One:: The The five five imim-
mediacies
mediacies are are preached
preached by by the
the Blessed
Blessed One
One; ; and
and what
what are
are
these five,
these five, Blessed One, which
Blessed One, being committed
which being committed by by a a son
son or or a a
daughter
daughter of of a good family
a good family cause
cause them
them to to fall
fall into
into the the Avici
Avici
hell
hell?
The Blessed One
The Blessed One replied
replied:: Then, Mahamati,
Then, Mahamati, listen listen wellwell
and reflect,
and reflect, for
for I
I will
will tell
tell you.
you.
Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said;; Certainly,
Certainly,
Blessed
Blessed One,One, and
and gave
gave ear
ear to
to the
the Blessed
Blessed One.
One.
The
The Blessed
Blessed One One said
said thus
thus to to him
him:: WhatWhat are are thethe five
five
immediacies
immediacies? They They areare:: ((1)
1 ) the
the murdering
murdering of the mother,
of the mother,
(2)
(2) ofof the father, ((3)
the father, 3 ) of
of the Arhat, (4)
the Arhat, (4) the breaking-up of
the brealdng-up of
the
the Brotherhood,
Brotherhood, and and ((5)5 ) causing
causing the body of
the body of the
the Tathagata
Tathagata
to
to bleed
bleed from malice.
from malice.
Now whatwhat is is meant
meant by by the
the mother
mother of of all beings ? It
all beings It '"is
v
is

desire which is
desire which is procreative, going
procreative, going together together with
with joy
joy and
and
anger and
anger and upholding
upholding all all with
with motherliness.
motherliness. Ignorance Ignorance re re-
presenting
presenting fatherhood
fatherhood brings
brings about
about one
one's's rebirth
rebirth in
in the
the six
six
villages
villages of of the
the sense-world.
sense-world. When there there takes place a
takes place a com
com-
plete destruction
plete destruction of of both roots, fatherhood
both roots, fatherhood and and motherhood,
motherhood,
it
it is
is said
said that
that mother
mother and and father
father are murdered. When there
are murdered. there
is a
is a complete
complete extermination
extermination of of the
the subordinate
subordinate group group of of pas
pas-
sions
sions such
such asas anger, etc., which
anger, etc., which areare like
like an
an enemy,
enemy, a a venomous
venomous
rat, the
rat, murdering of
the murdering of the
the Arhat
Arhat is said to
is said to take
take place.
place. What
What
is meant by
is meant by the
the breaking-up
breaking-up of
of the
the Brotherhood
Brotherhood? When
there is
there is a complete fundamental
a complete fundamental breaking-up
breaking-up of of the combina
the combina-
tion of
tion of the Skandhas whose
the Skandhas whose characteristic
characteristic mark mark is is a a state
state of of
mutual
mutual dependence
dependence among among dissimilarities,
dissimilarities, it it is said that
is said that thethe
Brotherhood
Brotherhood is split up.
is split up. ((139)
139) Mahamati,
Mahamati, when when the the body
body of of
the
the eight Vijnanas, which
eight Vijiianas, which erroneously recognises individual
erroneously recognises individual-
ity and
ity and generality
generality as being outside
as being outside thethe Mind-which
Mind which is is seen
seen
[by
[by the
the ignorant]
ignorant] in
in the
the form
form of
of an
an external
external world-is
world is com
com-
pletely
pletely extirpated
extirpated by means of
by means of faulty
faulty discriminations,
discriminations, that that is,is,

by
by means
means of of the
the triple
triple emancipation
emancipation and and the the non-outflow
non-outflows, s,
and
and when
when thusthus the
the faulty
faulty mentality
mentality of the Vijfiana-Buddha
of the Vijnana-Buddha
is
is made
made to bleed, it
to bleed, it is
is known
known as as anan immediacy-deed.
immediacy-deed. These, These,
 CHAPTER THREE
THEEE 121
121

Mahamati,
Mahamati, are are thethe five
five inner
inner immediacies,
immediacies, and and whenwhen theythey
are experienced
are experienced by by a
a son
son or
or a
a daughter
daughter of
of a
a good
good family,
family,
there
there is is anan immediacy-deed
immediacy-deed of of realisation
realisation as as regards
regards thc the
Dharma.
Dharma.
Further,
Further, Mahamati,
Mahamati, there there a,re
are five
five external immediacies
external immediacies
which
which I I will
will point
point out out to to you,
you, in in order
order that
that you you and and other
other
Bodhisattvas
Bodhisattvas in in the
the future
future may may thereby
thereby be be saved
saved fromfrom ignor
ignor-
ance.
ance. What
What are are these
these fivefive? They
They are are those immediacies
those immediacies
which
which are are described
described in in the
the canonical
canonical texts,
texts, and
and those
those whowho
commit
commit thesethese crimes
crimes can can never
never experience
experience any
any one
one of
of these
these
manifestations,
manifestations, except except those
those Transformation
Transformation [-Buddhas] [-Buddhas] who who
are
are sustained
sustained by by thethe power
power [of [of the
the Tathagatas]
Tathagatas] and and have
have
already
already attained
attained a a realisation.
realisation. The S
The ravakas of
Sravakas of transforma
transforma-
tion,
tion, Mahamati,
Mahamati, who who are are sustained
sustained by by the
the sustaining
sustaining power power
either
either ofof the
the Bodhisattvas
Bodhisattvas or or Tathagatas,
Tathagatas, may may see see somebody
somebody
else
else practising
practising deedsdeeds of of wickedness,
wickedness, and and they
they will
will repeatedly
repeatedly
make
make great
great efforts
efforts to
to turn
turn him
him away
away from
from his
his wiclmess
wickness and and
faulty views, and
faulty views, and to to make
make him realise the
him realise the non-reality
non-reality of of
wickedness
wickedness and and faulty
faulty viewsviews by by laying
laying down down his his burden.
burden.
This
This is ithe way
isithe way II demonstrate
demonstrate ifacts facts .of
of ithe
'the transformation,
transformation, the the
sustaining
sustaining power,
power, and and thethe realisation.
realisation. Mahamati,
Mahamati, there there is,
is,

however,
however, no no realisation
realisation for for those
those whowho areare sheer
sheer offenders
offenders of of
the
the immediacies,
immediacies, ((140) 140) except
except when
when theythey come
come to to the
the recogni
recogni-
tion
tion ofof the
the truth
truth thatthat an an external
external world
world is is nothing
nothing but! but 1 the
the
Mind
Mind itself,
itself, seeing'
seeing that
that body, property,
body, property, and
and abiding place
abiding place are are
discriminations,
discriminations, and and that
that the
the notion
notion of of an
an ego
ego andand its belong
its belong-

ings are
ings are toto bebe kept
kept awayaway;; or,or, when
when theythey are released from
are released from
the
the fault
fault of self-discrimination
of self -discrimination by by encountering
encountering a a good friend
good friend
at
at some
some timetime or or other,
other, or or at
at any time, and
any time, being born
and being born inin
some
some other path of
other path of existence.
existence. So
So itit is
is said
said ::

3.
3. Desire
Desire is is said
said to to bebe the
the mother
mother and and ignorance
ignorance the the
father
father ; the
;
Vijiiana which
the Vijnana which recognises
recognises an an objective
objective world
world is
is

[compared
[compared to] to] the
the Buddha.
Buddha.
4.
4. The
The secondary
secondary group group of of passions
passions is is the
the Arhat,
Arhat, thethe
amassing
amassing of of the
the five
five Skandhas
Skandhas the the Brotherhood
Brotherhood ; as ;
as these
these are
are
to
to be
be destroyed
destroyed immediately
immediately they they areare known
known as as immediacy
immediacy-
deeds.
deeds.
1 Wiavana is
is to
1
Page
Page 140,
140, line 1:: bhavana
line 1 to be
be deleted.
deleted.
122
122 LANKAVATARA SUTRA
LANKAVATARA
LIX
Again
Again Mahamati
Mahamati said said : Pray
Pray tell
: tell me,
me, Blessed
Blessed One,
One, what
what
makes
makes the
the Buddhas
Buddhas and and the
the Blessed Ones such
Blessed Ones such as they are
as they are::
that
that is, [what
is, [what is]is] the
the Buddha-nature
Buddha-nature of
of the
the Buddhas
Buddhas? P1

Said
Said the
the Blessed
Blessed One One : when
when the
: egolessness of
the egolessness of things
things as as
well
well as
as of persons is
of persons understood, when
is understood, when the
the knowledge
knowledge of of the
the
twofold hindrance
twofold hindrance is is thoroughly
thoroughly taken
taken hold
hold of,
of, when
when the the
twofold
twofold death cyuti) is
death ((cyuti) is accomplished,
accomplished, andand when
when the
the twofold
twofold
group
group of of passions
passions is is destroyed,
destroyed, there,
there, Mahamati,
Mahamati, is is the
the
Buddda-nature
Buddda-nature of of the Buddhas and
the Buddhas and the
the Blessed
Blessed Ones.
Ones. When
these teachings are
these teachings are experienced
experienced by the S
by the ravakas and
Sravakas and Prat
Prat-
yekabuddhas,
yekabuddhas, this
this is
is their
their Buddha-nature.
Buddha-nature. So
So it
it is
is said
said: :
5. The
5. The twofold egolessness, the
twofold egolessness, the twofold
twofold group
group of
of pas
pas-
sions,
sions, the twofold hindrance,
the twofold hindrance, andand the inconceivable trans
the inconceivable trans-
formation-death,-when
formation-death, when these these are
are attained,
attained, there
there is is the
the
Tathagata.
Tathagata.

LX
((141)
141 ) At
At that
that timetime again,
again, Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva saidsaid this
this toto the
the Blessed
Blessed OneOne : According
:
According to to what
what
deeper
deeper sense2
sense 2
did
did you
you make
make this
this announcement
announcement before
before the
the
congregation,
congregation, that
that "
"I I am
am all
all the
the Buddhas
Buddhas of
of the
the past,
past," " and
and
that
that " II have
have gone
gone through
through manymany aa birth
birth in
in varieties
varieties ofof forms,
' '

forms,
being thus
being thus atat times
times the the king Mandhatri, Elephant,
king Mandhatri, Parrot,
Elephant, Parrot,
Indra,
Indra, Vyasa, Sunetra, and
Vyasa, Sunetra, and other
other beings
beings inin my
my one
one hundred
hundred
,
thousand
thousand births
births?" ,
Said the
Said Blessed One
the Blessed One:: There
There are,are, according
according to to the
the
deeper sense, four
deeper sense, four kinds
kinds of sameness distinguished,
of sameness distinguished, Maha
Maha-
mati,
mati, and
and the
the Tathagatas,
Tathagatas, Arhats,Arhats, Fully-Enlightened
Fully-Enlightened Ones Ones
make this assertion
make this assertion:: I was thus
I was thus at at that
that time
time the
the Buddha
Buddha
Kralmcchanda,
Krakucchanda, Kanakamuni,
Kanakamuni, and and Kasyapa.
Kasyapa. What What are are the
the
four
four kinds
kinds ofof sameness
sameness which which are are distinguished
distinguished according
according to to
the deeper
the deeper sense
sense? They They areare:: ((1)
1 ) sameness
sameness of letters, (2)
of letters, (2)
sameness
sameness of words, ((3)
of words, 3 ) sameness
sameness of of teachings,
teachings, and (4) same
and (4) same-
ness
ness ofof the
the body.
body. According
According to to this
this fourfold
fourfold sameness
sameness in in
1
1
Bhagavlin buddhanam, page
Bhagavan buddhiinlim, page 140,
140, line
line 10,
10, may
may better
better be
lie dropp ed.
dropped.
22 Sarindhliya.
Samdhaya. There
There is
is no reference to
no reference to this
this in
in Wei and Sung.
Wei and Sung.
The
The term
term has
has a
a special sense here
special sense here and
and elsewhere
elsewhere in
in the Lan7clivatlira.
the Lahlcavatara.
 CHAPTER THREE
THEEE 123
123

the
the deeper
deeper sense,
sense, thethe Tathagatas,
Tathagatas, Arhats,Arhats, Fully-Enlightened
Fully-Enlightened
Ones
Ones makemake the the announcement
announcement before before thethe eongragation.
eongragation.
Now,
Now, Mahamati,
Mahamati, what what is is the
the sameness
sameness of of letters
letters V? It
It is
is

that
that my my name
name is
is [spelt] B-u-d-d-h-a,
[spelt] B-u-d-d-h-a, and
and these
these letters
letters are
are
also
also used
used for for other
other Buddhas
Buddhas and and Blessed
Blessed Ones Ones;; Mahamati,
Mahamati,
these
these letters
letters in in their
their nature
nature are are not
not toto bebe distinguished
distinguished one one
from
from another
another ; therefore,
; therefore, Mahamati,
Mahamati, there there is is the
the sameness
sameness of of
letters.
letters.
Now, Mahamati, what
Now, Mahamati, what is is the sameness of
the sameness words with
of words with
regard
regard to
to the
the Tathagatas,
Tathagatas, Arhats,Arhats, and
and ( 142) Fully-En
(142) Fully-En-
lightened
lightened Ones Ones? It is that
It is that sixty-four
sixty-four soundssounds of of the
the Brah
Brah-
man
man language
language are
are distinguished
distinguished by me, by me, and
and these
these identical
identical
sixty-four
sixty-four sounds
sounds of of the
the Brahman
Brahman languagelanguage are are also
also uttered
uttered
by
by the Tathagatas, Arhats,
the Tathagatas, Arhats, and and Fully-Enlightened
Fully-Enlightened Ones, Ones, and and
their
their Kalavinka-like
Kalavinka-like notes notes areare thethe same
same withwith all all of
of us,
us, as as we
we
are
are indistinguishable
indistinguishable in in this
this respect.
respect.
Now,
Now, Mahamati,
Mahamati, what what is is the
the sameness
sameness of of the body? It
the body It
is that 1
is that I and
and other
other Tathagatas,
Tathagatas, Arhats, Arhats, Fully-Enlightened
Fully-Enlightened
Ones
Ones are are thethe same
same as regards our
as regards our Dharmakaya
Dharmakaya and and the the
[thirty-two]
[thirty-two] signs signs and
and the
the [ eighty]
[eighty] minor
minor excellencies
excellencies of
of
bodily . except
bodily perfection-no
perfection no distinction
distinction existing
existing among
among us,
us, except
that the
that the Tathagatas
Tathagatas manifest
manifest varieties
varieties of of forms
forms according
according to to
the
the different
different dispositions
dispositions of of beings,
beings, who who are are to to be
be disciplined
.
disciplined
by
by varieties
varieties of of means.
means.
Now,
Now, Mahamati,
Mahamati, what what is is the sameness of
the sameness of the teaching
the teaching?
It
It is
is that
that I I as
as well
well asas they
they [other
[other Tathagatas]
Tathagatas] are are allall con
con-
versant
versant with with the the teachings belonging
teachings belonging to
to the
the thirty-seven
thirty-seven
branches
branches of of enlightenment.
enlightenment. According According to to the deeper sense
the deeper sense
which
which is concerned with
is concerned with this fourfold sameness,
this fourfold sameness, the the Tatha
Tatha-
gatas,
gatas, Arhats,
Arhats, Fully:"Enlightened
Fully-Enlightened Ones Ones makemake their
their announce
announce-
ment before the
ment before congregation. So
the congregation. So itit is
is said
said ::

6. " 1I am KMyapa,
6.
' '
Krakucchanda, and
Kasyapa, Krakucchanda, and Kanakamuni
Kanakamuni" ";
;

this 1
this I preach
preach who who come
come out out of of the
the sameness
sameness for for the
the sake
sake of of
the
the sons
sons ofof the
the Buddha.
Buddha.

LXI
LXI
Again
Again Mahamati
Mahamati said
said:: It
It is
is said
said by
by the
the Blessed
Blessed One
One
that
that from
from the
the night
night of
of the
the Enlightenment
Enlightenment till
till the
the night
night of
of
124 LANKAVATARA SUTRA

the Parinirvana,
the Parinirvana, the
the Tathagata
Tathagata ((143)
143) in
in the
the meantime
meantime hashas
not
not uttered
uttered even
even a word, nor
a word, nor will
will he
he ever
ever utter
utter;; for
for not
not-
speaking
speaking is is thethe Buddha's
Buddha's speaking.speaking. AccordingAccording to to what
what
deeper
deeper sense
sense is is it
it that
that not-speaking
not-speaking is is the
the Buddha
Buddha's speaking?
's speaking
The Blessed
The Blessed One One replied
replied : By: reason of
By reason of two things of
two things of
the deeper
the deeper sense,sense, Mahamati,
Mahamati, this this statement
statement is is made.
made. What What
are the
are the twotwo things
things:: They They are are the
the truth
truth of of self-realisation
self-realisation
and
and an eternally-abiding reality.
an eternally-abiding reality. According
According to to these
these two two
things
things of
of the
the deeper
deeper sense
sense the
the statement
statement is
is made
made by me. Of
by me. Of
what
what deeper
deeper sense
sense is
is the
the truth
truth of
of self-realisation
self-realisation
? What
What has
has
been
been realised
realised by by the
the Tathagatas,
Tathagatas, that that is is my
my own own realisation,
realisation,
in
in which
which therethere is is neither decreasing nor
neither decreasing nor increasing
increasing ; for ;
for the
the
realm
realm of of self-realisation
self-realisation is is free
free from
from wordswords and and discrimina
discrimina-
tions, having
tions, having nothing
nothing to do with
to do with dualistic
dualistic terminology.
terminology.
What
What is meant by
is meant by an an eternally-abiding
eternally-abiding reality reality? The The
ancient
ancient roadroad of of reality, Mahamati, h
reality, Mahamati, as been
has been here
here all all the
the time,
time,
like
like gold,
gold, silver,
silver, or pearl preserved
or pearl preserved in in the
the mine,
mine, Mahamati
Mahamati;;
the Dharmadhata
the Dharmadhatu abides abides foreover,
foreover, whether
whether the
the Tathagata
Tathagata
appears in
appears in the
the world
world or or not
not ; as
;
as the Tathagata eternally
the Tathagata eternally abides abides
so
so does
does thethe reason (dharmata,} of
reason (dharmata) of all
all things
things ; reality
; reality foreover
foreover
abides,
abides, reality
reality keepskeeps its its order,
order, like
like the roads in
the roads in an an ancient
ancient
city.
city. For instance,
For instance, Mahamati,
Mahamati, a a man
man who who is is walking
walking in in a a
forest and
forest discovering an
and discovering an ancient
ancient citycity with
with its
its orderly
orderly streets
streets
may
may enter
enter intointo thethe city,
city, andand having
having entered
entered into into it, he may
it, he may
have aa rest,
have rest, conduct himself like
conduct himself like a citizen, and
a citizen, and enjoy
enjoy all all the
the
pleasures
pleasures accruing
accruing therefrom.
therefrom. (144)
(144) What What do do youyou think,
think,
Mahamati? Did
Mahamati Did this
this man make make the the roadroad along
along whichwhich he he
enters
enters into
into thethe city,
city, and
and also
also the
the various
various things
things in in the city ?
the city
Mahamati
Mahamati said said:: No, No, Blessed
Blessed One. One.
The
The Blessed
Blessed One One said said:: JustJust so, so, Mahamati,
Mahamati, what what has has
been
been realised
realised by myself
by myself and
and other
other T athagatas
Tathagatas is
is this
this reality,
reality,
the eternally-abiding reality
the eternally-abiding (stMtita),, the
reality (sthititlZ) the self-regulatin
self -regulating g
reality (niyamaUi)
reality (niyamata), , the
the suchness
suchness of
of things ( tathata)
things (tathata'), , the
the
realness of
realness of things bhutata) , the
things ((bhutata), the truth
truth itself
itself (satyata
(satyaia). ) . For
For
this
this reason,
reason, Mahamati,
Mahamati, it it is
is stated
stated by by me me that
that from
from the the night
night
of the
of the Tathagata
Tathagata 's 's Enlightenment till
Enlightenment till the
the night
night of of hishis
entrance
entrance into Nirvana, he
into Nirvana, has not
he has not in in the meantime uttered
the meantime uttered,,
nor
nor ever
ever will
will utter,
utter, one
one word.
word. So So it it is
is said
said : :
 CHAPTER THREE 125
125

7.
7. From
From thethe night
night ofof Enlightenment
Enlightenment tilltill that
that of
of Nir
Nir-
vana,
vana, I
I have
have not
not in
in the
the meantime
meantime made
made any proclamation
any proclamation
whaever.l
whaever.
1

8.
8. It
It is
is on
oh account
account of of the
the deeper
deeper meaning
meaning that
that the
the
eternally-abiding reality
eternally-abiding reality ofof self-realisation
self-realisation is
is talked
talked of
of by
by
me ; and
me ;
and between
between myself
myself and [all the
and [all other] Buddhas,
the other] Buddhas, inin this
this
respect,
respect, there
there is
is no
no distinction whatever.
distinction whatever.

LXII
LXII
At
At that
that time,
time, Mahamati
Mahamati made made this
this request
request of of the
the Blessed
Blessed
One
One : Pray
:
Pray tell
tell me,
me, Blessed
Blessed One,
One, about
about the
the being
being and
and non
non-
being
being of
of all
all things
things ;
; and
and when
when myself
myself and
and other
other Bodhisattva
Bodhisattva-
Mahasattvas
Mahasattvas are are freed
freed ofof the
the notions
notions of of being
being andand non-being,
non-being,
may
may we we quickly
quickly attainattain supreme
supreme enlightenment.
enlightenment.
(145
(145)) The
The Blessed
Blessed One One replied
replied : Then,
:
Then, Mahamati,
Mahamati, listen
listen
well
well and
and reflect
reflect well
well within
within yourself
yourself ; I;
will tell
I will you.
tell you.

Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said, said, Certainly,
Certainly,
Blessed
Blessed One,One, and
and gave
gave ear
ear to
to the
the Blessed
Blessed One.
One.
Then
Then the the Blessed
Blessed One One said
said:: People
People of of this
this world
world areare
dependent
dependent on on twotwo things,
things, Mahamati,
Mahamati, that that is,is, they
they areare
dependent
dependent on on the
the idea
idea ofof being
being andand on on that
that of non-being,
of non-being,
and
and they
they fall
fall int
intoo the
the views
views whereby
whereby they they take
take pleasure
pleasure either
either
in
in nihilism
nihilism or or in
in realism.
realism. They
They imagine
imagine emancipation
emancipation where where
there
there isis no
no emancipation.
emancipation.
Now,
Now, Mahamati,
Mahamati, who who areare the people dependent
the people dependent on on the
the
notion
notion of being? It
of being It means
means this
this that
that they regard
they regard the
the world
world
as
as rising
rising fromfrom causation
causation which
which is is really
really existent,
existent, andand that
that
the
the actually
actually existing
existing and and becoming
becoming worldworld doesdoes not
not take
take its
its

rise
rise from
from causation
causation which which isis non-existent.
non-existent. This
This will
will not be
not be
the
the case
case if if the
the world
world is is something
something non-existing.
non-existing. They
They thusthus
talk
talk ofof the
the really-existing
really-existing world world as as arising
arising from
from thethe reality
reality
of
of causation.
causation. This is
This the realistic
is the view of
realistic view of causation
causation as as held
held
by
by some
some people.
people.
Now,
Now, Mahamati,
Mahamati, what what isis meant
meant by by being
being dependent
dependent upon upon
the
the idea
idea of non-being ? It
of non-being It means,
means, Mahamati,
Mahamati, admitting
admitting greed,
greed,
anger,
anger, andand folly,
folly, andand yet
yet discriminating
discriminating as as regards
regards thethe non
non-
real ity of
reality of what
what makes
makes up up greed,
greed, anger,
anger, and
and folly
folly ; and,
; and, Maha-
Maha-
1 The
The Zen
Zen masters
masters frequently
frequently refer
refer to
to this
this important
important declaration.
declaration.
126
126 LANKAVATARA
LANKAVATAEA SUTRA
mati,
mati, there
there is is one
one whowho doesdoes not
not admit
admit the the reality
reality of of things
things
because
because of of their being devoid
their being devoid of of individual
individual marks marks ; and
;
and there
there
is
is another
another who,who, seeing
seeing thatthat the Buddhas, S
the Buddhas, ravakas, and
Sravakas, and Prat
Prat-
yekabuddhas are
yekabuddhas free from
are free greed, anger,
from greed, anger, and and folly,
folly, because
because
of
of all things being
all things being devoid
devoid of individual marks,
of individual marks, [think[think thatthat
greed, anger, and
greed, anger, and folly]
folly] do do not
not exist.
exist.
Now,
Now, Mahamati,
Mahamati, who who of of these
these is is the
the one
one doomed
doomed to to ruin
ruin ?
Said
Said Mahamati
Mahamati;; Blessed Blessed One, One, it it is he who,
is he who, admitting
admitting
greed,
greed, anger,
anger, and folly, yet
and folly, yet refuses
refuses to to admit
admit them.them.
((146)
146) The The Blessed
Blessed One One said
said : Well
: Well saidsaid indeed,
indeed, MahaMaha-
mati
mati ! Again
!
Again thouthou hasthast indeed spoken well,
indeed spoken well, Mahamati
Mahamati ! Not ! Not
only is
only is he
he himself
himself doomed
doomed to ruin because
to ruin because of of his
his notion
notion of of
greed,
greed, anger,
anger, and and folly
folly as as existent
existent and and yetyet as as not-existent,
not-existent,
but
but he
he ruins
ruins even
even the the character
character of of the
the Buddha,
Buddha, the the S ravaka,
Sravaka,
and
and the Pratyeka buddha. Why
the Pratyekabuddha. "Why ? Because
Because the
the passions
passions are are
not
not to
to be taken hold
be taken hold of of innerly
innerly and and outwardly,
outwardly, because because theythey
are
are neither
neither different
different nor nor not-different.
not-different. Mahamati,
Mahamati, greed, greed,
anger,
anger, andand folly
folly tootoo areare not
not toto bebe taken
taken hold hold of of innerly
innerly as as
well as
well as outwardly
outwardly ; they ;
they have
have no no substance
substance of their own
of their own and and
they are
they not to
are not to be
be admitted
admitted ; Mahamati,
; Mahamati, as as there
there is is no
no reality
reality
in
in the nature of
the nature of greed, anger, and
greed, anger, folly, [he
and folly, [he whowho fails
fails toto
understand
understand this] this] is
is the
the one
one who
who ruins
ruins the
the character
character of
of the
the
Buddha, S
Buddha, ravaka, and
Sravaka, and Pratyekabuddha.
Pratyekabuddha. The The Buddha,
Buddha,
S ravaka, and
Sravaka, and Pratyekabuddha
Pratyekabuddha are are by by nature
nature emancipated as
emancipated as
there
there is is in
in them
them no no cause
cause for being bound
for being bound and and binding
binding;;
Mahamati, [on
Mahamati, [on thethe other
other hand,]
hand,] where where therethere is is a a state
state of of
being bound
being bound therethere are are the
the binding
binding and and the cause of
the cause of bondage.
bondage.
[And
[And yetyet there
there is]is] one
one whowho talks
talks thus,
thus, [that
[that is,is, denies
denies causa
causa-
tion]
tion] ; such
such is
;
doomed to
is doomed ruin. Mahamati,
to ruin. Mahamati, this this characterises
characterises
nihilism
nihilism and and realism.
realism.
This
This is is stated
stated by by meme in accordance with
in accordance with the deeper sense.
the deeper sense.
It
It is
is better
better to to cherish
cherish the the notion
notion of of an ego-substance as
an ego-substance as muc
much h
as
as Mount
Mount Sumeru Sumeru than than to to have
have the the notion
notion of of emptin
emptiness ess
derived
derived fromfrom the the self-conceited
self -conceited view view of of being
being and and non-being.
non-being.
One
One whowho is conceited in
is conceited in the view of
the view of being
being and and non-being
non-being is is

indeed doomed
indeed doomed to to ruin.
ruin. Those
Those whowho are are delighted
delighted in in cherish
cherish-
ing notions of
ing notions individuality and
of individuality and generality
generality fail fail to understand
to understand
that
that an external world
an external world is nothing but
is nothing but Mind
Mind itself
itself and
and has
has nono
 CHAPTER THREE 127
127

reality;; and
reality and as as they
they do do not
not understand
understand this this they
they regard
regard
things
things external
external as
as transient,
transient, for
for they
they suffer
suffer every
every moment
moment
changes
changes whichwhich follow
follow oneone after
after another,
another, now now splitting,
splitting, now now
dividing,
dividing, while
while the
the Skandhas,
Skandhas, Dhatus,
Dhatus, and
and A yatanas
Ayatanas succeed
succeed-
ing
ing one
one another
another and and combining
combining with with oneone another,
another, now now come
come
forward and
forward and (147)
(147) now now passpass away.
away. They They who who thusthus dis
dis-
regarding
regarding words words of of the
the scriptures
scriptures are are given
given up up to to wrong
wrong disdis-
criminations
criminations are are also
also doomed
doomed to to ruin.
ruin. So
So itit is
is said
said :
:

9. As
9. As farfar asas the
the duality
duality of being and
of being non-being ex-
and non-being ex
tends,
tends, there
there is
is the
the realm
realm of
of intellection
intellection; ; when
when this
this realm
realm
vanishes,
vanishes, intellection
intellection completely
completely ceases.
ceases.
10.
10. When the the external
external world
world is is not
not grasped
grasped [as [as real]
real]
there
there is is neither
neither causation
causation nor nor reality
reality ; there
;
there is is the
the essence
essence of of
suchness (thatata)) , which
suchness (thatata ,
which is is the
the [spiritual]
[spiritual] realmrealm of of the
the wise.
wise.
11.
11. Those
Those whowho believe
believe in in the
the birth
birth of of something
something that that
has
has never
never beenbeen in in existence
existence and, and, coming
coming to to exist,
exist, finally
finally
vanishes away,-which
vanishes away, which leads them to
leads them to assert
assert that things come
that things come
to
to exist, things pass away,
exist, things pass away, according according to
to causation,-such
causation, such
people
people havehave nono foothold
foothold in in my teaching.
my teaching.
12.
12. It
It is
is not
not byby the philosophers, not
the philosophers, not byby the Buddhas,
the Buddhas,
not
not by
by myself,
myself, notnot by by anybody
anybody else, else, but
but byby causation
causation that that
being
being obtains
obtains;; how
how can can one
one talk
talk ofof non-being
non-being?
13.
13. When beingbeing obtains
obtains by by causation,
causation, who who can can bring
bring
about
about non-being
non-being ? By reason of
By reason of the
the wrong
wrong viewsviews based
based onon the
the
doctrine
doctrine of of birth, being and
birth, being and non-being
non-being are are discriminated.
discriminated.
14.
14. When it it is realised that
is realised that there
there is is nothing
nothing born,born, noth
noth-
ing
ing passing away
passing away,," there
there is
is no
no way
way to
to admit
admit its
its being
being andand
not-being
not-being ; the
;
the world
world is is to be regarded
to be regarded as as quiescent.
quiescent.

LXIII
LXIII
At
At that
that time
time again
again Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva requested of
sattva requested of the Blessed One,
the Blessed One, saying
saying : Pray
Pray point
point out
: out
to
to me,
me, Blessed
Blessed One
One;; pray
pray point
point out
out to me, Sugata
to me, Sugata;; pray
pray
point
point out
out to
to me,
me, Tathagata,
Tathagata, Arhat,
Arhat, Fully-Enlightened
Fully-Enlightened OneOne ! !

Pray
Pray tell
tell me,
me, Most
Most Excellent
Excellent One
One ! ( 148)
(148) What
What
! is
is the
the charac
charac-
teristic
teristic or
of the
the realisation
realisation by which I
by which I and
and other
other Bodhisattva
Bodhisattva-
Mahasattvas, becoming thoroughly
Mahasattvas, becoming thoroughly conversant
conversant with
with its mean
its mean-

ing,
ing, may
may quickly
quickly attain
attain the
the highest
highest enlightenment,
enlightenment, and,
and,
128
128 LANKAVATARA SUTRA
SUTKA
relying
relying upon themselves, will
upon themselves, will notnot be be led
led away
away by by anyany specula
specula-
tions or
tions or philosophies
philosophies?
Said
Said the Blessed One
the Blessed One : Then
: Then listen well, Mahamati,
listen well, Mahamati, and and
well
well reflect
reflect within
within yourself
yourself ;;
I
I will
will tell
tell you.
you.
Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said;; Certainly,
Certainly,
II will
will ; and
;
and gavegave ear ear toto the
the Blesseg.
Blessed One. One.
Thereupon
Thereupon the the Blessed
Blessed One One said said this
this:: There
There are are twotwo
ways
ways of of characterising
characterising the the realisation
realisation attainedattained by by allall the
the
S ravakas, the
Sravakas, the Pratyekabuddhas,
Pratyekabuddhas, and and thethe Bodhisattvas
Bodhisattvas : the: the
realisation
realisation itselfitself andand the the teaching
teaching [[about about it] it].. Now, Maha
Now, Maha-
mati, by
mati, by .the
the realisation
realisation itself itself isis meant
meant that that it it is the realm
is the realm of of
inner
inner attainment
attainment; ; its
its characteristic
characteristic features
features are
are that
that it
it has
has
nothing
nothing to to dodo with
with words,
words, discriminations,
discriminations, and and letters
letters;; that
that
it leads one
it leads one up up to
to the
the realm
realm of
of non-outflows
non-outflows; ; that
that it
it is
is

the
the state
state ofof anan inner
inner experience
experience ;
; that
that it
it is
is entirely
entirely devoid
devoid of
of
philosophical speculations
philosophical speculations and and [the [the doings
doings of] of] evil
evil beings
beings;;
and
and that, destroying philosophical
that, destroying speculations and
philosophical speculations and [[thethe
doings of]
doings of] evil
evil beings,
beings, it shines out
it shines out in in its
its own
own inner
inner light
light ofof
attainment.
attainment. These, These, Mahamati,
Mahamati, are are thethe characteristics
characteristics of of
the realisation.
the realisation.
Now,
Now, Mahamati,
Mahamati, what what is is meant
meant by by thethe teaching
teaching [con [con-
cerning
cerning it] it]
1 It
It is
is variously
variously given given in
in the
the nine
nine divisions
divisions of of
the doctrinal works
the doctrinal works;; it keeps one
it keeps one awayaway from from the the dualistic
dualistic
notions of
notions being and
of being and non-being,
non-being, of oneness and
of oneness and otherness
otherness;;
first
first making
making use use of of skilful means and
skilful means and expedients,
expedients, it it induces
induces
all
all beings
beings to to have
have a a perception
perception [of [of this
this teaching]
teaching] so so that
that
whoever is
whoever is inclined towards it,
inclined towards it, maymay be be instructed
instructed in in it.
it.

This, Mahamati,
This, Mahamati, is is the characteristic of
the characteristic of the
the teaching.
teaching. Let, Let,
therefore,
therefore, Mahamati,
Mahamati, you you and
and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas
((149)
149) exert
exert yourselves
yourselves in
in this.
this.

15. Realisation
15. Eealisation and and teaching,
teaching, self-attainment
self-attainment and and doc
doc-
trinal
trinal instruction-those
instruction those who who havehave an an insight
insight intointo the
the differ
differ-
ence will
ence will notnot be led away
be led away by by philosophical
philosophical authorities.
authorities.
16.
16. There
There is is no
no truth
truth inin anyany object
object thatthat isis imagined
imagined b byy
the ignorant ; deliverance is where
the ignorant; deliverance is where there is no objective there is no objective
world
world;; whywhy is this not
is this not sought
sought by by the the speculators
speculators?
17. The
17. The world
world of of the
the Samskritas
Samskritas is observed as
is observed as the
the con
con-
tinuation
tinuation of of birth-and-death,
birth-and-death, whereby whereby dualisms
dualisms are
are nour-
nour-
 CHAPTER THREE 129
129

ished, and
ished, and because
because ofof this
this perversion
perversion [the
[the truh]
truth] isis not
not
p erceived.
perceived.
18. There
18. There isis just
just one
one truth,
truth, which
which isis Nirvana-it
Nirvana it has has
nothing
nothing to to do
do with
with the
the Manas
Manas (intellection)
(intellection) ; the
the world
world seen
;
seen
as
as subject
subject toto discrimination
discrimination resembles
resembles a a plantain
plantain tree,
tree, a
a
dream,l
dream, a
1
a vision.
vision.
19. No
19. No greed
greed there
there is,
is, no
no anger,
anger, nor
nor folly
folly either,
either, and
and
again,
again, no
no personal ego
personal ego; ; from
from desire
desire start
start the
the Skandhas,
Skandhas,
which
which resemble
resemble a a dream.
dream.

LXIV
LXIV
At
At that
that time again Mahamati
time again Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva requested of
sattva requested of the Blessed One,
the Blessed One, saying
saying : Pray
:
Pray tell me,
tell me,

Blessed One,
Blessed One, pray
pray tell me, Sugata,
tell me, Sugata, regarding
regarding what charac
what charac-
terises
terises wrong discrimination ((abkutaparikalpa)
wrong discrimination abhutaparikaZpa) . Blessed
. Blessed
One, tell
One, tell me
me as
as to
to the how, what,
the how, what, why,
why, andand who
who of of wrong
wrong dis
dis-
crimination, which,
crimination, which, when
when rising
rising and
and going
going on, on, constitutes
constitutes
what
what is is known
known as as wrong
wrong discrimination
discrimination ; that
;
that isis to
to say,
say, to
to what
what
kind
kind of of thought
thought is
is the
the term
term wrong
wrong discrimination
discrimination applicable
applicable ?
or
or what
what kind
kind of discrimination is
of discrimination is to
to be
be called
called wrong
wrong ?
((150)
150) The
The Blessed
Blessed OneOne saidsaid:: Well
Well said,
said, well
well said,
said,
Mahamati
Mahamati ; and;
and again,
again, well
well said,
said, indeed,
indeed, Mahamati
Mahamati!! You You
who
who havehave been
been admitted
admitted [into
[into thethe order
order of of Bodhisattvas]
Bodhisattvas] , ,

Mahamati,
Mahamati, think think ofof this
this matter
matter which
which is is worth
worth asking
asking about,
about,
for
for the welfare of
the welfare of many people,
many people, for
for the
the happiness
happiness of of many
many
p eople, because
people, because of your compassion
of your compassion for the world,
for the world, for for the
the
benefit
benefit of of the
the multitudes,
multitudes, for
for the
the welfare
welfare and
and happiness
happiness . of
of
celestial
celestial beings
beings and and humankind.
humankind. Therefore, Mahamati,
Therefore, Mahamati,
lis ten well
listen well and
and reflect
reflect well
well within
within yourself
yourself as as II tell
tell you.
you.
Certainly,
Certainly, Blessed
Blessed OneOne ; said
;
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva,
Mahasattva, and and gave ear to
gave ear to the
the Blessed
Blessed One.
One.
Then
Then thethe Blessed
Blessed . One
One said thus to
said thus to him
him:: When the the
multitudinousness
inultitudinousness of objects is
of objects is wrongly
wrongly imagined
imagined [as [as real]
real]
and
and attached
attached to,to, discrimination
discrimination goes goes onon evolving
evolving ; and,
; and, Maha
Maha-
mati,
mati, as people are
as people are attached
attached tenaciously
tenaciously to
to the
the notion
notion of
of
grasping,
grasping, as they have
as they have not
not ascertained
ascertained in their minds
in their minds as as to
to
th
thee nature
nature of of the
the objective world which
objective world which js is no
no more
more than
than the
the
1 The
The text
text has sTcandha;; but svapna seems
seems to
to be
be better.
1
has s7canilha but svapna better.
130
130 LANKAVATARA SUTRA

Mind
Mind itself,
itself, as as they
they have have fallen
fallen into
into thethe dualistic
dualistie view view of of
being and
being non-being, and,
and non-being, and, Mahamati,
Mahamati, as as they
they areare nourished
nourished
by
by thethe habit-energy
habit-energy of of the views and
the views and discriminations
discriminations of of the
the
philosophers, they
philosophers, they perceive perceive the
the multitudinousness
multitudinousness of
of external
external
objects
objects [as real] and
[as real] and become attached to
become attached to them
them;; andand forfor this
this
reason
reason a a system
system of of mentation-mind
mentation mind and and what belongs to
what belongs to it
it

-is is discriminated
discriminated and and is is spoken
spoken of of [as
[as real]
real],, and
and with
with thethe
assertion
assertion of of an
an ego-soul
ego-soul and and its
its belongings,
belongings, the the system
system goes goes
on functioning-.
on functioning.
Said
Said Mahamati
Mahamati:: As As youyou say,
say, Blessed
Blessed One, One, when
when the the
multitudinousness
multitudinousness of of external
external objects
objects is
is wrongly imagined
wrongly imagined
[[as
as real]
real] and and attached
attached to to byby people,
people, discrimination
discrimination goes goes
evolving
evolving on on;; and
and they they fallfall into
into thethe dualistic
dualistie view view of of being
being
and
and non-being,l
non-being, they
1
they nourish
nourish the the views
views and and discriminations
discriminations
of
of the
the philosophers
philosophers which which are are based
based on on the
the notion
notion of of grasped
grasped
and
and grasping
grasping;; (151)(151) and and as as they
they perceive
perceive the the multitudinous
multitudinous-
ness of
ness external objects
of external objects [as [as real]
real] and and become attached to
become attached to
them,
them, a
a system
system of
of mentation-mind
mentation mind and
and what
what belongs
belongs to
to it
it

-is is discriminated
discriminated and and is is spoken
spoken of
of [as real]
[as real] and
and goes
goes on
on
functioning
functioning owing owing to to the
the fact
fact that
that thethe external
external worldworld is is

not
not recognised
recognised as as nothing
nothing but but the
the Mind
Mind itself,
itself, and
and that
that the
the
multitudinousness
multitudinousness of of things
things is is tenaciously
tenaciously clung clung to to as
as subject
subject
to [the
to notion of]
[the notion of] being
being and and non-being.
non-being. This This being
being the the
case, Blessed One,
case, Blessed One, the the multitudinousness
multitudinousness of of external
external objects
objects
which
which is is characterised
characterised with with thethe dualism
dualism of of being
being and and non
non-
being,
being, is
is to
to be
be s:lid
said neither
neither existent
existent nor
nor non-existent,
non-existent, and and
does
does not
not render
render itselfitself to to the
the formation
formation of the philosophical
of the philosophical
views.
views. [Inasmuch
[Inasmuch as as the
the external
external world
world owesowes itsits existence
existence to to
discrimination,
discrimination, it it in
in itself
itself must
must be be said
said toto bebe devoid
devoid of of all
all

forms
forms of of dualism.]
dualism.] Blessed Blessed One,One, in in the
the same
same wayway thethe highest
highest
reality
reality is is declared
declared to to be be devoid
devoid of of [[all
all fQrms
forms of of logical
logical
analysis
analysis such such as]as] the means of
the means of proof,
proof, sense-perception,
sense-perception, syl syl-
logistic
logistic arguments,
arguments, illustration,
illustration, reasoning,
reasoning, etc. etc. How is is it,
it,

Blessed
Blessed One,One, that
that while,
while, on
on the
the one
one hand,
hand, the
the discrimination
discrimination
of multiplicity is
of multiplicity said to
is said to go
go onon operating
operating on on the
the strength
strength of of
the
the attachment
attachment which which attaches
attaches itself
itself to to the
the multiplicity
multiplicity of of
external
external unrealities,
unrealities, the the attachment,
attachment, on on the
the other
other hand,
hand, to to
1 This
This is
is omitted
omitted in
in T'ang.
1
T'ang.
 CHAPTER THREE 131
131

the
the highest
highest reality
reality does
does notnot give
give riserise toto discrimination
discrimination which which
goes
goes
on
on functioning
functioning in
in its
its own
own way
way
? Is
Is it
it not,
not, Blessed
Blessed One,
One,
unfair
unfair reasoning
reasoning on on your
your partpart to to say,
say, " It gives
"It gives rise
rise [to
[to dis
dis-
mination] " " in
in one
one place,
cri
crimination] place, andand to to say
say in in another
another place,
place, " It
"It
does not
does not"? According to
" 1According to the
the Blessed
Blessed One, depending on
One, depending on
and
and attaching
attaching to to the
the dualism
dualism of of being
being and and non-being,
non-being, therethere
evolve
evolve views
views characteristic
characteristic of
of wrong
wrong discrimination
discrimination as
as when
when
the
the magician produces varieties
magician produces varieties of people that
of people that are
are not
not atat all
all

real and
real and complete objects.
complete objects. Thus
Thus signs
signs of
of existence
existence and
and non
non-
existence
existence are are falsely
falsely imagined
imagined and and go go onon soso imagined
imagined;; [but [but
in fact
in fact existence
existence itself
itself is]is] devoid
devoid of of discrimination.
discrimination. If If so,
so,
how
how does
does oneone come
come to to cherish
cherish the the dualism
dualism as as held
held by by a a man
man
of the
of the world
world ?
Said
Said the the Blessed
Blessed One One:: Mahamati, discrimination,
Mahamati, discrimination,
indeed,
indeed, does
does not
not evolve,
evolve, nor
nor is
is it
it put
put away.
away. Why Why ? Because
Because
there
there is is no
no evolving
evolving of
of discrimination
discrimination as
as regards
regards being and
being and
non-being
non-being; ; because
because the
the perception
perception of
of objective
objective realities
realities is
is

not
not real
real ; because
;
because all all that
that is is seen
seen is is to
to be recognised as
be recognised as nothing
nothing
but
but the
the Mind
Mind itself.
itself. ((152)
152) Mahamati,
Mahamati, discrimination
discrimination does does
not
not evolve,
evolve, nornor isis it
it put
put away.
away. But, But, Mahamati,
Mahamati, for for the
the sake
sake
of
of the
the ignorant
ignorant who who areare addicted
addicted to to discriminating
discriminating the the multi
multi-
plicity
plicity of things which
of things which are are ofof their
their own Mind, it
own Mind, it is
is said
said byby
me
me that
that discrimination
discrimination whose whose first first function
function is is toto produce
produce
effects
effects takes
takes itsits rise
rise owing
owing to to the
the attachment
attachment to to the
the aspect
aspect of of
multiplicity
multiplicity as as charactersitic
charactersitic of of objects.
objects. How otherwise,
otherwise,
Mahamati,
Mahamati, can can thethe ignorant
ignorant and and simple-minded
simple-minded have have an an
insight
insight into
into thethe Mind
Mind itself
itself which
which they they discriminate,
discriminate, and and seesee
themselves
themselves freedfreed from
from the notion of
the notion of an ego and
an ego and what
what belongs
belongs
to
to it,
it, and
and also
also freed
freed from
from the the wrong
wrong conception
conception of of cause
cause andand
effect
effect? And,
And, again,
again, how how can can theythey recognise
recognise thatthat there
there is is

nothing
nothing but
but lVIind
Mind itself
itself and
and cause
cause a
a revulsion
revulsion at
at the
the inmost
inmost
seat
seat of consciousness ((cittasraya)
of consciousness cittasraya) ? How can can they
they have
have a a
clear
clear perception
perception of of all
all the stages and
the stages and attain
attain the
the inner realisa
inner realisa-
tion
tion ofof the
the Tathagatas,
Tathagatas, which which transcends
transcends the the five
five Dharmas,
Dharmas,
1The
The whole
whole passage
passage below
below does
does not
not appear
appear inin Sung.
Sung. The The text
text
seems
seems tobe confused and
and it
it is
is difficult
difficult to
to make
make out
out what
what it
it really
tobe confused really means.
means.
The
The present
present translation
translation isis merely
merely tentative.
tentative. It
It mainly
mainly follows
follows the
the
T'ang
T'ang interpretation
interpretation;; Wei
Wei gives
gives no
no sense
sense as
as far
far as
as one
one can
can see.
see.
132
132 LANKAVATARA
LANKAVATAEA SUTRA
the
the three
three Svahhavas,
Svahhavas, and and thethe idea
idea ofof reality
reality as as well
well asas dis
dis-

crimination? For
crimination For this reason, Mahamati,
this reason, Mahamati, I I state
state that
that dis
dis-

crimination
crimination takes takes its rise from
its rise from ourour attachment
attachment to to the
the multi
multi-
plicity
plicity of of objects
objects which
which are are not
not real,
real, and
and that
that emancipation
emancipation
comes
comes from from our our thoroughly
thoroughly understanding
understanding the the meaning
meaning of of
reality
reality as as it is and
it is and also
also the
the meaning
meaning of of multiplicity
multiplicity of of things
things
which
which evolve
evolve fromfrom discrimination.
discrimination. So
So it it is
is said
said : :

20. Those
20. Those who, who, regarding
regarding the
the wOl'ld
world as
as evolving
evolving from from
causes and
causes and conditions,
conditions, are
are attached
attached to
to these
these notions
notions as
as well
well as
as
to
to the
the fourfold
fourfold proposition,
proposition, fail fail to
to understand
understand my my teaching.
teaching.
21.
21. The
The world
world cannot
cannot be be predicated
predicated anywhere
anywhere as as being,
being,
or
or as as non-being,
non-being, or or asas being-and-non-being,
being-and-non-being, as as isis discrimi
discrimi-
nated
nated by the ignorant
by the ignorant who who regard
regard it it as
as subject
subject to to causes
causes andand
conditions.
conditions.
22. When the
22. the world
world is is seen
seen [to[to bebe unpredicable
unpredieable with with
such notions
such notions as] being, non-being,
as] being, non-being, or
or being-and-non-being,
being-and-non-being,
(153)
(153) a a change
change takes takes place
place in in the
the mind,
mind, and egolessness is
and egolessness is

attained.
attained.
23. All
23. All things
things are are unborn
unborn because
because they they are are born
born of of
causation
causation ; anything
; anything that that isis born
born of of causation
causation is is an
an effect,
effect, and
and
from
from an an effect
effect nothing
nothing is is produced.
produced.
24.
24. From
From an an effect
effect nono effect
effect isis produced
produced ; [if ;[if you
you assert
assert
this,]
this,] youyou commit
commit the
the fault
fault of
of a
a double
double effect
effect ;
;
and
and this
this double
double
effect
effect being
being untenable,
untenable, no existence comes
no existence comes from from an effect.
an effect.
25.
25. When the the Samslq.ita
Samskrita [i.e. [i.e. anything produced] is
anything produced] is

regarded
regarded as as free
free from
from [the [the dualism
dualism of] depended
of] depended and
and
depending,
depending, there there decidedly
decidedly is is Mind-only,
Mind-only, and and hence
hence m myy
teaching of
teaching of Mind-only.
Mind-only.
26.
26. The
The [Mind
[Mind as] as] norm
norm is is the abode of
the abode of self-natu
self-nature re
which
which has has nothing
nothing to to do
do with
with a a world
world of of causation
causation ; of ;
of this
this
norm whichwhich is is perfect
perfect existence and the the highest
highest BrahmaBrahma,,1
1
norm existence and
II speak.
speak.
27. An ego-soul
27. ego-soul is is aa truth
truth belonging
belonging to to thought-con
thought-con-
struction, in
struction, in which
which there
there isis no
no real
real reality
reality ;
;
the
the self-nature
self -nature of of
the Skandhas is
the Skandhas is also
also a a thought-construction,
thought-construction, as as there
there is is no
no
reality
reality in it.
in it.

i The
The Chinese
Chinese all
all have
have "the
"the Pure" for this. Does it
it mean the
mean ""the
1
Pure" for this. Does
Absolute" cleansed
Absolute" cleansed of
of all
all dnalistic
dualistie impurities
impurities?
 CHAPTER THREE
THEEE 133
133

28.
28. The
The sameness
sameness is is of
of four
four kinds
kinds:: individual
individual forms,
forms,
cau se, the
cause, the coming
coming into
into being,!
being, and
1
and the
the sameness
sameness of of non-ego
non-ego is is

the fourth
the fourth : these
: these are subjects of
are subjects of discipline
discipline for for the
the Y ogins.
Yogins.
29. [There
29. [There is is a
a state
state which is] removed
which is] removed from from allall philos
philos-
ophical views,
ophical views, free
free from
from imagined
imagined and
and imagining,
imagining, of of no
no
attainment,
attainment, and
and of
of no
no birth-this
birth this I
I call
call Mind-norm.
Mind-norm.
30. Of
30. Of neither
neither existence
existence nornor non-existence
non-existence do do I speak,,
I speak
but
but of
of Mind-only
Mind-only which
which has
has nothing
nothing to
to do
do with
with existence
existence and
and
non-existence,
non-existence, and and which
which is is thus2
thus2 free
free from intellection.
from intellection.
154) 31.
((154) 31. Suchness (ta,thata)
Suchness (tathata},, emptiness,
emptiness, realm realm of of
truth (dha1'1nadhatu)
truth (dharmadhdtu') , the,
the various
various forms
forms of of the
the will-body
will-body
these
these I I call
call Mind-only.
Mind-only.
32. Multiplicity
32. Multiplicity of objects evolves
of objects evolves from from thethe conjunc
conjunc-
tion
tion ofof habit-energy
habit-energy and
and discrimination
discrimination; ; it
it is
is born
born of
of Mind,
Mind,
but is
but is regarded
regarded by people as
by people as existing
existing outwardly
outwardly:: this this I I call
call
Mind-only
Mind-only..
. 33.
33. The
The external
external world
world is is not,
not, . and
and multiplicity
multiplicity of of
objects
objects is is what
what isis seen
seen of
of Mind
Mind;; body, property, and
body, property, abode
and abode
'
these
these I I call
call Mind-only.
Mind-only.

LXV
LXV
At
At that
that time Mahamati the
time Mahamati the Bodhisattva-lVlahasattva
Bodhisattva-Mahasattva said said
this
this to
to the
the Blessed
Blessed One
One:: This
This is is said
said byby the
the Blessed
Blessed One
One
that
that the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva and and others
others should
should not
not gl'asp
grasp
meaning [or
meaning reality, artha,]
[or reality, artha],, according
according to to words.
words. But,But,
Blessed One,
Blessed One, why should not
why should not the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
grasp
grasp meaning
meaning from from words
words?f WhatWhat are are words
words?? WhatWhat is is

m eaning ?
meaning
Said
Said the Blessed One
the Blessed One:: Then,
Then, Mahamati,
Mahamati, listenlisten well
well
and
and reflect
reflect within
within yourself ' well
yourself well; ; I
I will
will tell
tell you.
you.
Thereupon
Thereupon said said Mahamati
Mahamati the the Bodhisattva-Mahasattva,
Bodhisattva-Mahasattva,
Certainly, Blessed One
Certainly, Blessed One;; and
and gave
gave earear to
to the Blessed One.
the Blessed One.
The
The Blessed
Blessed One
One then
then said
said this
this toto him
him:: Now,
Now, lVlaha
Maha-
mati,
mati, how
how is is speech
speech produced
produced ? Depending
Depending on on discrimination
discrimination
and habit-energy [or
and habit-energy memory] as
[or memory] as the
the cause,
cause, there
there is
is the
the con
eon-
junction
junction andand the
the distinction
distinction of of sounds
sounds andand letters,
letters, which,
which,
1 Bhavaja,
Bhavaja, coming into existence.
coming into existence.
2 TatM, not
Tathil, not tathatil, according to
tatliata, according to the
the Chinese
Chinese versions.
versions.
134
134 LANKAVATARA
LANKAVATAEA SUTRA
issuing
issuing from from the the teeth,
teeth, jjaws,aws, palate,
palate, tongue,
tongue, lips, lips, and
and the the
cavity
cavity of
of the
the mouth,
mouth, make
make mutual
mutual conversations
conversations possible.
possible.
This
This is speech. Now,
is speech. Mahamati, what
Now, Mahamati, what is is meaning
meaning?? ((155) 155)
The
The Bodhisattva-Mahasattva
Bodhisattva-Mahasattva is is said
said to to have
have grasped
grasped meaning
meaning
well,
well, when,
when, all all alone
alone in in a a lonely
lonely place,
place, he he walks
walks thethe pathpath
leading to
leading to Nirvana,
Nirvana, by by means
means of of his
his transcendental
transcendental wisdom wisdom
(p'J'aj-
(prajna)ii ii) which
which growsgrows fromfrom learning,
learning, thinking,
thinking, and and medita
medita-
tion,
tion, and and causing
causing a a revulsion
revulsion first first at at the
the source
source of of habit
habit-
energy
energy by by his his self-knowledge
self-knowledge ((svabuddhi)
svabuddhi) , abides
,
abides on on thethe
stages
stages of
of self-realisation
self-realisation where
where he
he leads
leads a
a life
life full
full of
of ex
ex-
cellent
cellent deeds.
deeds.
Further,
Further, Mahamati,
Mahamati, the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva who who is is

conversant
conversant with with words
words and and meaning
meaning observes
observes that that words
words are are
neither
neither different
different nor nor not-different
not-different from from meaning
meaning and and that that
meaning
meaning stands stands in in the same relation
the same relation to to words.
words. If, If, Mahamati,
Mahamati,
meaning is
meaning is different
different from words, it
from words, it will
will not
not be made manifest
be made manifest
by
by means
means of
of words
words; ; but
but meaning
meaning is
is entered
entered into
into by
by words
words
as
as things [are revealed]
things [are revealed] by by a
a lamp.
lamp. It
It is,
is, Mahamati, like
Mahamati, like a a
man
man carrying
carrying a a lamp
lamp to
to look
look after
after his
his property.
property. [By
[By means
means
of
of this
this light]
light] he he cancan saysay:: ThisThis is is my
my property
property and and so so isis

kept in
kept in this place. Just
this place. Just so, so, Mahamati,
Mahamati, by means of
by means of the
the lamp
lamp
of words and
of words speech originating
and speech originating from from discrimination,
discrimination, the the
Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas can can enter
enter intointo thethe exalted
exalted state
state of of
self-realisation
self-realisation which which is is free
free from
from speech-discrimination.
speech-discrimination.
Further,
Further, Mahamati,Mahamati, if if aa man becomesbecomes attached
attached to to the
the
[literal] meaning
[literal] meaning of
of words
words and
and holds
holds fast
fast to
to their
their agreement
agreement
in
in regard
regard to to the
the original
original statestate of of Nirvana
Nirvana which which is is unborn
unborn
and undying,
and undying, the the triple
triple vehicle,
vehicle, the the oneone vehicle,
vehicle, thethe fivefive

[Dharmas]
[Dharmas],, mentation,
mentation, the the [three]
[three] Svabhavas,
Svabhavas, etc., etc., hehe will
will
come
come to to cherish
cherish viewsviews either
either affirmative
affirmative or or negative.
negative. As As
varieties
varieties of of objects
objects areare seen
seen in in Maya
Maya and and are are discriminated
discriminated
[[as
as real]
real],, statements
statements are erroneously made,
are erroneously discriminationss
made, discrimination
erroneously
erroneously go go on.
on. (156
(156) ) It
It is
is by
by the
the ignorant that
ignorant that disdis-
criminations
criminations thus thus gogo onon; ; it
it is
is otherwise
otherwise with
with the
the wise.!
wise. 1

So
So it it is
is said
said ::

1
1
The reading is
The reading more 01'
is more or less
less after
after T 'ang. Abhinivesain
T'ang. AbMnivesam pratity a
praffitya
(p. 155,
(p. 155, line
line 15)
15) is
isdropped, and
dropped, and tail
tad yathii
yatlia mahamate anyatlid hi
mahamate anyatha M maya
maya-
vaicitryain
vaicitryam drashtavyam anyatlia (p.
drashtavyam anyatha (p. 155, line 17-p.
155, line 17 p. 156,
156, line
line 1 does not
1)) does not
 CHAPTER THREE 135
135

34.
34. IThose
a
Those whowho following
following words,
words, discriminate
discriminate and and
assert various
assert various notions,
notions, areare bound
bound forfor hell
hell because
because ofof their
their
assertions.
assertions.
35. The
35. The ego-soul
ego-soul is is not
not with
with the
the Skandhas,
Skandhas, nornor are
are the
the
Skandhas
Skandhas in
in the
the ego-soul.
ego-soul. They
They are
are not
not as
as they
they are
are dis
dis-
criminated,
criminated, nornor are
are they
they otherwise.
otherwise.
36. The
36. The reality
reality of objects is
of objects is seen
seen being
being discriminated
discriminated
by
by the
the ignorant
ignorant ; if
;
if it
it were
were so so as
as they
they are seen, all
are seen, all would
would be be
seeing
seeing the
the truth.
truth.
37. As
37. As all
all things
things areare unreal,
unreal, there
there is
is neither
neither defilement
defilement
nor
nor purity
purity;; things
things areare not
not as
as they
they areare seen,
seen, nor
nor are
are they
they
otherwise.
otherwise.

LXVI
LXVI
Further,
Further, Mahamati,
Mahamati, II will will tell
tell you
you about
about the
the features
features
of
of Juana
Jnana (absolute
(absolute knowledge
knowledge)) andand Vijiiana
Yijnana (relative
(relative know
know-
ledge)
ledge) 2
2
;
;
and
and when
when you
you and
and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas
are
are well conversant with
well conversant these distinctive
with these distinctive features
features of
of Jiiana
Jnana
and Vijiiana, you
and Vijnana, you will
will quickly
quickly realise
realise supreme
supreme enlightenment.
enlightenment.
There
There are
are three kinds of
three kinds of Jiiana-worldly, super-worldly, and
Jnana worldly, super-worldly, and
transcendental.
transcendental. Now, Now, worldly
worldly knowledge
knowledge belongs
belongs to to the
the
philosophers
philosophers and and to
to the
the ignorant
ignorant andand simple-minded
simple-minded who who are
are
attached
attached to to the
the dualistic
dualistic views
views of of being
being and
and non-being.
non-being.
Super-worldly
Super-worldly knowledge
knowledge belongs
belongs to to all the S
all the ravakas and
Sravakas and
Pratyekabuddha
Pratyekabuddhas s who
who are
are attached
attached to
to the
the notions
notions of
of indivi
indivi-
duality
duality and generality. Transcendental
and generality. knowledge which
Transcendental knowledge which isis
free from
free from the the dualism
dualism of of being
being andand non-being, belongs to
non-being, belongs to
the Bodhisattvas and
the Bodhisattvas takes its
and takes its rise
rise when
when they
they thoroughly
thoroughly
examine
examine thingsthings of imagelessness, see
of imagelessness, see into
into the
the state
state of no
of no-
birth
birth and
and no-annihilation,
no-annihilation, and and realise egolessness at
realise egolessness at the stage
the stage
of
of Tathagatahood.3
Tathagatahood.
3

appear in
appeal in T'ang,
T'ang, and
and as
as it
it is
is partly
partly a
a lepetition
repetition of
of what
what precedes,
precedes, not
not
to
to speak
speak of
of its
its making
making the whole passage
the wllOle passage obscure,
obscure, it
it is
is omitted
omitted in
in this
this
translation.
translation.
1
1 According
According to
to the
the Chinese
Chinese versions.
versions.
2 The
The use
use of vijnana in
of vijnana in this
this sense
sense is
is unusual
unusual in
in the Lanka
LahJca;; while
2
the while
jnana,
Jnana, aryajnana, prajna, and
aryajnana, prajna, tuddhi are
and buddhi are frequently
frequently used
used as
as synonyms.
synonyms,
3 The passage between
between "Now,
"Now, worldly
worldly knowledge"
knowledge" and "Tatha
3
The passage and "Tatha-
gatah ood" which
gatahood" which is
is restored
restored here
here according
according to T'ang and
to T'ang and Sung,
Sung, is
is found
found
in
in the
the Sanskrit
Sanskrit text
text inserted
inserted after the next
after the next paragraph,
paragraph, p. 157, n.
p. 157, 11. 8-13.
8-13.
136
136 LANKAVATARA SUTRA

(157) Vijfiana
(157) Vijnana is is subject
subject to to birth
birth and and destruction,
destruction, and and
Jfiana
Jnana is is notnot subject
subject to birth and
to birth and destruction.
destruction. Further,
Further,
Mahamati, Vijfiana
Mahamati, Vijnana falls
falls into
into [the[the dualism
dualism of] of] form
form and no
and no-
form, being
form, being and
and non-being,
non-being, and
and is
is characterised
characterised with
with multi
multi-
plicity
plicity ; but
;
Jiiana is
but Jnana marked with
is marked with the the transcendence
transcendence of of [the
[the
dualism of]
dualism of] form
form and
and no-form.
no-form. Further,Further, Mahamati,
Mahamati, Vijfiana
Vijnana
is characterised with
is characterised with accumulation
accumulation and and Jiiana
Jnana withwith non
non-
accumulation.
accumulation. Jiiana Jnana is is ofof three
three kindskinds:: that
that which asser
which asser-
tains
tains individuality
individuality and and generality,
generality, that that which
which assertains
assertains
birth
birth and
and decay,
decay, and
and that
that which
which assertains
assertains no-birth
no-birth and and no
no-
decay.
decay.
Further,
Further, Mahamati,
Mahamati, Jfiana Jnana is is devoid
devoid of of attachment
attachment;;
Vijfiana
Vijnana attaches
attaches itself
itself to
to the
the multitudinousness
multitudinousness of
of objects.
objects.
Again, Vijiiana
Again, Vijnana is
is produced
produced from
from the
the concordance
concordance of
of the
the
triple
triple combination
combination ;11 Jiiana,
j Jnana, in in its
its self-nature,
self -nature, has
has nothing
nothing to to
do
do with
with combination
combination or or concordance.
concordance. Again, Again, Mahamati,2
Mahamati,
2

Jfiana
Jnana is is characterised
characterised with with unattainability
unattainability ; it;
it is
is the
the inner
inner
state
state ofof self-realisation
self-realisation by by noble
noble wisdom,
wisdom, ((158)158 ) and
and as as it
it

neither
neither enters
enters nornor goes
goes out,
out, it it is
is like
like thethe moon
moon in water. So
in water. So
it
it is
is said
said::
38. Karma
38. Karma is is accumulated
accumulated by Citta, and
by Citta, discriminated
and discriminated
by
by Juana
Jnana ;
;
and
and one
one acquires by
acquires by Prajna Prajfia the
the state
state of
of imageless
imageless-
ness and
ness and thethe powers.
powers.
39.
39. Citta
Citta isis bound
bound up up with
with an an objective
objective world,
world, Jfiana
Jnana
evolves
evolves with
with reflection
reflection;; and and Prajfia
Prajna evolves
evolves in the exalted
in the exalted
state
state ofof imagelessness
imagelessness and and in in the
the excellent conditions.
excellent conditions.
40.
40. Citta,
Citta, Manas,
Manas, and and Vijiiana
Vijnana are are devoid
devoid of of thoughts
thoughts
and
and discriminations
discriminations;;3 it
3
it is the S
is the ravakas and
Sravakas and not
not the
the Bodhi-
Boc1hi
sattvas
sattvas that
that trytry to
to reach
reach reality
reality by by means
means of
of discrimination.
discrimination.
41. The
41. The Tathagata
Tathagata's 's Jiiana
Jnana is pure, [resting]
is pure, [resting] in in qui
qui-
etude in
etude the most
in the most excellent
excellent patience [or recognition
patience [or recognition of
of truth]
truth] ;;

1 Read
Bead trisa?ngatyutpadayo (lines 15-1
galaksanam (lines and asam
6 ) , and
1
trisamgatyutpadayogalaTcsaiiam 15-16), asam-
gatiyogasva (line
gatiyogasvaO (line 1 according to
6 ) , according
16), to S lllg and
Sung T'ang.
and T'ang.
2
2 T'ang and
T'ang and Sung
Sung have inserted here
have .inserted here:: Vijnana
VijiHina isis characterised
characterised
with
with attainability.
attainability.
3 Is
Is this
this in accord withwith the
the general
general drift
drift of
of thonght maintained in
3
in accord thought maintained in
the
the texU
text? T'angT'ang and
and SungSung have
have:: Citta,
Citta, Manas,
Manas, andand Vijfi ana, when
Vijnaua, when
devoid of
devoid of thought
thought and
and discrimination,
discrimination, attain
attain the state of
the state of non-discrimina
non-diserimina-
tion
tion;; this
this belongs
belongs to
to the
the Bodhisattvas
Bodhisattvas and
and not
not to the S
to the ravakas.
Sravabas.
 CHAPTER
CHAPTEE THREE
THREE 137
137

it is
it is productive
productive of of excellent
excellent sense
sense and
and is is devoid
devoid of
of purposive
purposive-
ness
ness (samudacara-varijitam)
(samudacarctrvarijitam) . .

42.
42. Prajiia,
Prajna, with
with me,
me, is is of
of three
three kinds
kinds;; whereby
whereby the the
wise
wise grow powerful, individual
grow powerful, individual signs
signs areare discriminated,
discriminated, andand
all things
all things areare manifested.1
manifested. 1
43. My
43. My Prajiia
Prajna has
has nothing
nothing toto do
do with
with the
the two
two vehicles,
vehicles,
it
it excludes
excludes thethe world
world ofof beings
beings;; that
that of the S
of the ravakas evolves
Sravakas evolves
from
from their
their attachment
attachment to
to the
the world
world of
of beings
beings; ; the
the Tatha
Tatha-
gata 's Prajiia
gata's Prajna is
is spotless2
spotless
2
because
because of
of its
its being
being in
in accord
accord with
with
Mind-only.
Mind-only.

LXVII
LXVII
Further, Mahamati,
Further, Mahamati, there there areare nine
nine kinds
kinds ofof transforma
transforma-
tion
tion as as held
held by by the philosophers endorsing
the philosophers endorsing the the doctrine
doctrine of of
transformation.
transformation. They They are are:: (1)(1) the
the transformation
transformation of of form
form;;
(159)
(159) ((2) 2 ) the transformation of
the transformation of characteristics
characteristics;; (3 (3)) the
the
transformation
transformation of of cause ;
cause; (4) (4) the
the transformation
transformation of
of con
con-
cordance;; (5)
cordance (5) the
the transformation
transformation of view;; ((6)
of view 6 ) the
the trans
trans-
formation
formation of of origin
origin;; ((7)7 ) the
the transformation
transformation of of nature
nature;; ((8)8)
the transformation of
the transformation manifest conditions
of manifest conditions;; andand ((9)9 ) the
the trans
trans-
formation
formation of of manifest
manifest work.
work. These, These, Mahamati,
Mahamati, are are the
the nine
nine
views
views of of transformation
transformation expounded
expounded by by all
all the
the philosophers
philosophers in in
accordance
accordance with with their
their secret
secret teaching,
teaching, and and they
they are are all
all

founded
founded upon upon thethe dualism
dualism of of being
being andand non-being.
non-being.
Now, Mahamati,
Now, Mahamati, by by the
the transformation
transformation of
of form
form is is meant
meant
the
the alteration
alteration of of form
form in in appearance
appearance as
as gold
gold takes
takes various
various
shapes
shapes when made into
when made into all
all kinds
kinds of of ornament.
ornament. For For example
example : :

gold
gold is seen made
is seen made intointo a a bracelet,
bracelet, a necklace, aa fylfot,
a necklace, fylfot, or or
what
what notnot ; though
; though the the gold
gold itself remains the
itself remains same, varieties
the same, varieties
of
of articles [made of
articles [made of it]
it] are
are allall different
different in in form,
form, thatthat is,
is,

in their
in their transformations.
transformations. In In the
the same
same way,way, Mahamati,
Mahamati, there there
is
is a
a general
general transformation
transformation of of things
things which
which is is discriminated
discriminated
by other
by philosophers as
other philosophers as coming
coming from
from a
a causal
causal agency.
agency. They They
are
are not
not right,
right, nor
nor areare they
they otherwise.
otherwise. All
All differentiation
differentiation
in transformation
transformation is is to
to be
be regarded
in regarded as as due
due to discrimination,
to discrimination,
su ch as
such as the
the thickening
thickening of of milk
milk into
into curds
curds andand the ripening
the ripening
1 After T'ang.
After
1
T'ang.
!l Read
Bead amala,
amala, not
not mata.
mata.
138
138 LANKAVATARA SUTRA
LANKAVATARA
of
of fruit
fruit into
into a a liquor.
liquor. Mahamati,
Mahamati, like like this
this thickening
thickening and and
ripening
ripening each
each transformation
transformation is
is a
a transformation
transformation rising
rising from
from
discrimination,
discrimination, which which is is discriminated
discriminated by by the
the philosophers
philosophers;;
really
really there
there is is nothing
nothing transformed,
transformed, for for the
the external
external objects
objects
of
of which being and
which being and non-being
non-being are are discriminated,
discriminated, are are what
what
is seen of
is seen of Mind
Mind itself
itself and have no
and have no reality
reality of
of their own. In
their own. In
the same
the same way, Mahamati,
way, Mahamati, what
what is
is regarded
regarded by by the
the ignorant
ignorant
and simple-minded
and simple-minded as as the
the evolving
evolving of of objects
objects is
is no
no more
more than
than
the
the discrimination
discrimination of their own
of their own mind, and, (
mind, and, (160) 160) Mahamati,
Mahamati,
there
there is really nothing
is really nothing evolving,
evolving, nothing
nothing disappearing,
disappearing, as as it
it

is like
is like seeing
seeing things
things that
that evolve
evolve in in a a vision
vision andand a a dream.
dream.
Mahamati,
Mahamati, it it is
is like
like perceiving
perceiving the the rise
rise and disappearance of
and disappearance of
things
things in in aa dream
dream ; it
;
it is
is like
like the
the birth
birth and
and death
death of of aa barren
barren
woman
woman's 's child.
child. So
So it
it is
is said
said::
44.
44. The transformation of
The transformation of the
the form
form inin time,
time, and
and the
the
embracing
embracing [of [of the
the soul]
soul] in
in the
the elements
elements and
and sense-organs,
sense-organs,
which
which is is in
in its
its middle-way existence (antarabhava)
middle-way existence (antarabhava) -they they
who
who [thus]
[thus] imagine
imagine [the birth of
[the birth of aa child] are not
child] are wise men.
not wise men.
45. The
45. The Buddhas
Buddhas do do not
not discriminate
discriminate the the world
world as as
subject to
subject to the
the chain
chain of of origination
origination;; but but they regard the
they regard the
causation which
causation which rules
rules this
this world
world as as something
something likelike the
the city
city
of the
of the Gandharvas.
Gaiidharvas.

LXVIII
LXVIII
At
At that
that time,
time, Mahamati
Mahamati the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
asked
asked the
the Blessed One to
Blessed One to explain
explain concerning the
concerning the deep-seated
deep-seated
attachment
attachment to to the existence of
the existence of all
all things
things and
and the
the way
way of of
emancipation,
emancipation, saying
saying : Pray
Pray tell
: me, Blessed
tell me, One, pray
Blessed One, pray tell
tell

me
me Tathagata,
Tathagata, Arhat,
Arhat, Fully-Enlightened
Fully-Enlightened One, One, concerning
concerning th thee
characteristics
characteristics ofof our deep attachment
our deep attachment to existence and
to existence and of of
our
our detachment
detachment fromfrom it.
it. 'Vhen II and
When and (')ther
other Bodhisattva
Bodhisattva-
Mahasattvas
Mahasattvas understand
understand wellwell the
the distinction
distinction between
between attach
attach-
ment
ment and detachment, we
and detachment, we shall
shall know
know what
what is is the
the skilful
skilful
means concerning
means them,
concerning them, and
and shall
shall no
no more
more become
become attached
attached
to
to words according to
words according to which
which we meaning. When we
grasp meaning.
we grasp we
understand well
understand well what
what isis meant
meant byby attachment
attachment to to the
the existenc
existence e
of
of all
all things
things and
and the
the detachment
detachment fromfrom them,
them, we
we shall
shall destro
destroy y
our discrimination of
our discrimination words and
of words and letters
letters;; and,
and, by means of
by means of
 CHAPTER THREE 139
139

our wisdom
our buddhi) , enter
wisdom ((buddhi], enter into
into allall the
the Buddha-lands
Buddha-lands and and
assemblies
assemblies;; be be well stamped with
well stamped with the the stamp
stamp of of the
the powers,
powers,
the
the self-control,
self-control, the the psychic faculties, and
psychic faculties, and thethe Dharanls
Dharams;;
and,
and, well
well furnished
furnished with with thethe wisdom buddhi) in
wisdom ((buddhi) in the ten
the ten
inexhaustible
inexhaustible vows
vows and
and shining
shining with
with varieties
varieties of
of rays per
rays per-
taining
taining to to the
the Transformation
Transformation Body, Body, ((161)161 ) behave
behave ourselves
ourselves
with
with effortlessness
effortlessness like like the
the mOOll,
moon, the
the sun,
sun, the
the jewel, and
jewel, the
and the
elements
elements;; and and hold
hold such
such views
views at at every
every stage
stage as as are
are free
free
from
from all all the
the signs
signs of of self-discrimination
self -discrimination ; and,; and, seeing that
seeing that
all
all things
things are are like
like aa dream,
dream, like
like Maya,
Maya, etc.,etc., [shall
[shall bebe able
able to]
to]
enter
enter thethe stage
stage andand abode
abode of of Buddhahood,
Buddhahood, and and deliver
deliver dis
dis-
courses
courses on on thethe Dharma
Dharma in in the
the worM
world of of all
all beings
beings and and in in
accordance
accordance with with their
their needs,
needs, andand free
free them
them from
from the
the dualis
dualis-
tic
tic notion
notion of of being
being andand non-being
non-being in in the
the contemplation
contemplation of of all
all
things
things which
which are
are like
like a
a dream
dream and
and Maya,
Maya, and
and free
free them
them also
also
from
from thethe false discrimination of
false discrimination of birth
birth andand destruction
destruction ; and,
;
and,
finally, [shall be
finally, [shall be able
able to]
to] establish
establish ourselves
ourselves where there is
where there is aa
revulsion
revulsion at the deepest
at the deepest recesses
recesses [of [of ourour consciousness]
consciousness],,
which
which is is more
more thanthan words
words [can[can express]
express]..
Said
Said thethe Blessed
Blessed OneOne : Well
: Well said,
said, well said, Mahamati
well said, Mahamati ! !

Listen
Listen wellwell to to me then, Mahamati,
me then, Mahamati, and
and reflect
reflect well
well within
within
yourself
yourself; ; I
I will
will tell
tell you.
you.
Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said, said, Certainly,
Certainly,
I will,
I Blessed One
will, Blessed One;; and
and gave
gave earear to to the
the Blessed
Blessed One.One.
The
The Blessed
Blessed One One said
said to to him
him thusthus:: Mahamati,
Mahamati, im im-
measurable
measurable is is our
our deep-seated
deep-seated attachment
attachment to the existence
to the existence of of
all
all things
things the the significance
significance of of which
which we we try
try to to understand
understand
after words. For
after words. For instance,
instance, there
there are are the
the deep-seated
deep-seated attach
attach-
ments
ments to to signs
signs of
of individuality,
individuality, to
to causation,
causation, to to the
the notion
notion
of
of being
being and
and non-being,
non-being, to
to the
the discrimination
discrimination of
of birth
birth and
and
no-hirth,
no-birth, to to the
the discrimination
discrimination of of cessation
cessation and and no-cessation,
no-cessation,
to
to the
the discrimination
discrimination of of vehicle
vehicle andand no-vehicle,
no-vehicle, . of of Samskrita
Samskrita
and Asamskrita, of
and Asamskrita, of the
the characteristics
characteristics of of the stages and
the stages no
and no-
stages, and
stages, and the the attachment
attachment to discrimination itself,
to discrimination itself, and
and to to
that arising from
that arising enlightenment, the
from enlightenment, the attachment
attachment to to the
the dis
dis-
crimination
crimination of of being
being and and non-being
non-being on on which
which the the philos
philos-
ophers
ophers are
are so
so dependent, and
dependent, and thethe attachment
attachment to to the
the triple
triple
vehicle
vehicle andand the the one
one vehicle,
vehicle, which
which are are discriminated.
discriminated.
140
140 LANKAVATARA SUTRA
SUTEA
These
These and and others,
others, Mahamati,
Mahamati, are are the
the deep-seated
deep-seated attach
attach-
ments
ments cherished
cherished by by the
the ignorant
ignorant and
and simple-minded
simple-minded (162) to (162) to
their
their discriminations.
discriminations. Tenaciously
Tenaciously attaching
attaching themselves
themselves to
to
these
these the
the ignorant
ignorant and and simple-minded
simple-minded go go onon ever
ever discrimina
discrimina-
ting
ting like
like the
the silk-worms
silk-worms who, who, with
with their
their ownown thread
thread of of dis
dis-
crimination
crimination and and attachment,
attachment, enwrap enwrap not not only
only themselves
themselves but but
others
others and
and are are charmed
charmed with with thethe thread
thread;; and and thus they are
thus they are
ever
ever tenaciously
tenaciously attached
attached to
to the
the notions
notions of
of existence
existence and
and non
non-
existence.
existence. [But
[But really]
really] Mahamati,
Mahamati, there there areare nono signs
signs here
here
of
of deep-seated
deep-seated attachment
attachment or
or detachment.
detachment. All
All things
things are
are to
to
be seen
be seen asas abiding
abiding in in solitude
solitude where
where there
there is is no
110 evolving
evolving of of
discrimination.
discrimination. Mahamati,
Mahamati, the the Bodhisattva-Mahasattva.
Bodhisattva-Mahasattva
should
should have
have his his abode
abode where where he he can
can see all things
see all things from
from the the
viewpoint
viewpoint of of solitude.
solitude.
Further, Mahamati,
Further, Mahamati, when when the the existence
existence and and non-exist
non-exist-
ence
ence ofof the
the external
external world world are understood to
are understood to be
be due
due toto the
the
seeing
seeing of
of the
the Mind
Mind itself
itself in
in these
these signs, [the Bodhisattva]
signs, [the Bodhisattva]
can
can enter
enter upon
upon the the state
state of of imagelessness
imagelessness where where Mind-only
Mind-only
is,
is, and
and [there]
[there] see see into
into the the solitude
solitude which
which characterises
characterises . the the
discrimination of
discrimination of all
all things
things as as being
being andand non-being
non-being and and thethe
deep-seated attachments
deep-seated attachments resulting resulting therefrom.
therefrom. This This being
being so, so,
there
there are
are inin all
all things
things no no signs
signs ofof aa deep-rooted
deep-rooted attachment
attachment
or
or of detachment. Here,
of detachment. Here, Mahamati,
Mahamati, is is nobody
nobody in in bondage,
bondage,
nobody
nobody in
in emancipation,
emancipation, except except those
those who
who by
by reason
reason of
of their
their
perverted
perverted wisdom1
wisdom 1
r.ecognise bondage
recognise bondage and
and emancipation.
emancipation.
Why ? Because
Why Because in in allall things
things neither
neither being
being nornor non-being
non-being is is

to
to be
be taken
taken hold hold of. of.

Further,
Further, Mahamati,
Mahamati, there there are three attachments
are three attachments deep- deep
seated
seated in in thethe minds
minds of of the
the ignorant
ignorant and and simple-minded.
simple-minded.
They
They are
are greed,
greed, anger,
anger, and and folly
folly;; and
and thus
thus there
there is is desire
desire
which
which is is procreative
procreative and and is is accompanied
accompanied by by jjoy
oy and
and greed
greed;;
closely attached to
closely attached to thisthis there
there takes place aa succession
takes place succession of of
births in
births in the
the [five] paths.
[five] paths. Thus
Thus there
there are
are the
the five
five paths
paths of of
existence
existence for for allall beings
beings who who areare found
found closley attached [to
closley attached [to
greed,
greed, anger,
anger, and and folly]
folly].. When one one is is cut
cut offoff from
from thisthis
attachment,
attachment, (163) (163) no no signs
signs will
will bebe seen
seen indicative
indicative of of attach
attach-
ment
ment or or ofof non-attachment.
non-attachment.
1 Read buddhya, instead
instead of
1
Bead buddhya, of budhyll.
ludhya.
 CHAPTER THREE 141
141

Further,
Further, Mahamati,
Mahamati, depending
depending uponupon andand attaching
attaching to to
the triple
the triple combination
combination which
which works
works in
in unison,
unison, there
there is
is the
the
continuation
continuation of of the
the Vijfianas
Vijnanas incessantly
incessantly functioning
functioning;; . and
and
because
because ofof the
the attachment
attachment there
there is
is a
a continued
continued andand deep-felt
deep-felt
assertion of
assertion existence. When
of existence. When thethe triple
triple combination
combination which
which
causes
causes the
the functioning'
functioning of of the
the Vijfi.anas
Vijnanas no no more
more takes place,
takes place,
there
there isis the
the triple
triple emancipation,
emancipation, and and when
when this
this isis kept
kept inin
view,
view, there
there is
is nono rising
rising of
of any
any combination.
combination. So So itit is
is said
said : :

46.
46. The imagining of
The imagining of things
things notnot existent-this
existent this is is

characteristic
characteristic of of attaehment
attachment [deeply
[deeply seated
seated in
in all
all beings]
beings] ; ;

when
when the
the truth
truth of of this
this is
is thoroughly understood,
thoroughly understood, the
the net
net of
of
attachment
attachment is is cleared away.
cleared away.
47.
47. The
The ignorant
ignorant take
take hold
hold ofof the
the knowledge
knowledge of of exist
exist-
ence according to
ence according to words
words and
and are
are bound
bound up up like
like the
the silk-worm
silk-worm
with
with their
their own
own discriminations
discriminations;; hence
hence their ignorance of
their ignorance of
attachment
attachment [deeply
[deeply seated
seated in their minds]
in their minds],.

LXIX
LXIX
Further, Mahamati
Further, Mahamati said said : According
: According to to the
the Blessed
Blessed One,
One,
in
in all
all things
things that
that are
are variously
variously discriminated
discriminated by
by discrimina
discrimina-
tion
tion there
there isis no
no self-nature,
self -nature, as as it
it is
is nothing
nothing but but [the creation
[the creation
of]
of] false
false imagination (parikalpita) ; if,
imagination (parikalpita) ; if, Blessed
Blessed One,One, itit is
is

but
but [the
[the creation
creation of] of] false
false imagination
imagination and and there
there isis nothing
nothing
in the
in the world
world which
which is is to
to be conceived as
be conceived as indicative
indicative of of se1
self-
nature,
nature, does
does itit not,
not, Blessed
Blessed One, One, come
come toto this,
this, according
according to to
your
your statement,
statement, thatthat there
there is neither defilement
is neither defilement nor nor purifica
purifica-
tion, because all
tion, because all things
things are are ofof the nature of
the nature false imagina
of false imagina-
tion
tion!f
Said
Said the Blessed One
the Blessed One : Mahamati,
:
Mahamati, it it is just as
is just as you
you say.
say.
The
The self-nature
self -nature ofof things
things is is the
the discrimination
discrimination of of the
the ignorant
ignorant
and
and simple-minded,
simple-minded, and and it it is
is not as it
not as it is discriminated by
is discriminated by
them.
them. (164)
(164) Mahamati,
Mahamati, it it is
is the
the creation
creation of of false imagina
false imagina-
tion
tion;; nothing
nothing indicative
indicative of of self-nature
self -nature is is to
to be
be ascertained.
ascertained.
But, Mahamati,
But, Mahamati, there
there is
is the
the self-nature
self -nature of
of things
things such
such asas is
is

ascertained
ascertained by by the
the wise,
wise, by by their
their wise
wise knowledge,
knowledge, by by their
their
wise
wise insight,
insight, by by their
their wise
wise transcendental
transcendental vision.vision.
Said
Said Mahamati
Mahamati : Blessed
: Blessed One, One, if
if there
there is is the
the self-nature
self -nature
of
of things
things such
such asas is ascertained by
is ascertained by the
the wise,
wise, by their
by their wise
wise
142 LANKAVATARA SUTRA
LANKAVATARA
Imowledge,
knowledge, by by their
their wisewise insight,
insight, by by their
their wise
wise transcendental
transcendental
vision
vision which
which is is neither
neither human human nor nor celestial
celestial vision,
vision, and and if if

there
there is is nono suchsuch self-nature
self-nature as as is is discriminated
discriminated by by the the
:ignorant
ignorant and and simple-minded,
simple-minded, how, Blessed One,
how, Blessed One, can can the the
ignorant
ignorant and and the the simple-minded
simple-minded abandon abandon their their discrimina
discrimina-
tions,
tions, asas they
they havehave no no way
way to to recognise
recognise the the presence
presence of of au
an
exalted
exalted reality (aryabhavavastu)
reality (aryabhavavastu)
1 For
For they
they are
are neither
neither
perverted
perverted nor unperverted, Blessed
nor unperverted, Blessed One, One, [that[that is,is, they
they are are
what
what they
they are]
are]. . \Vhy
"Why? Because
Because they
they are
are unable
unable to
to have
have
an
an insight
insight into into the the self-nature
self-nature of exalted reality,
of exalted because
reality, because
they
they see
see the
the course
course of of things
things in in the
the aspect
aspect of of being
being and non
and non-
being. And
being. Blessed One,
And Blessed One, the the realityl
reality cannot
1
cannot be be such
such as is
as is
discriminated
discriminated even even by by the
the wise, because the
wise, because the aspect
aspect of of reality
reality
as
as it
it is
is inin itself
itself cannot
cannot be be an object [of
an object [of discrimination
discrimination by by
anybody] ;
anybody] because,
;
because, Blessed
Blessed One,
One, what
what appears
appears to to the
the wisewise
as the self-nature
as the self -nature of of reality
reality is is no
no more
more than than thethe creation
creation of of
their
their imagination,
imagination, which
which is
is predicable
predicable with
with the
the notion
notion of
of
causation
causation and and no-causation
no-causation ; that ;
that is,
is, they
they alsoalso cherish
cherish in their
in their
own
own way
way the idea of
the idea of a a being
being with with self-nature.
self -nature. [And
[And they they
would
would say]say] thatthat thisthis is is a a realm
realm that that belongs
belongs to to somebody
somebody
else
else and
and is is not
not that
that [of [of the ignorant].. This
the ignorant] This is is committing
committing
the
the fault
fault of of non-finality,
non-finality, for
for thus
thus what
what constitutes
constitutes the
the self
self-
nature
nature of of reality
reality becomes
becomes impossible
impossible to
to know.
know. Blessed
Blessed One,
One,
what
what is is derived
derived from from the the imagination
imagination cannot cannot be be the
the self
self-

nature of
nature of reality.
reality. How is is itit ((165)
165) thatthat while
while things
things are are
said to
said to exist
exist owing
owing to to the
the imagination2
imagination [or
2
[or discrimination]
discrimination],,
they
they are
are said
said again
again not not to to bebe snch
such as as are
are imagined
imagined?1
Blessed One,
Blessed One, [it [it isis true that] according
true that] according to to the
the way
way the the
imagination
imagination is is car i'ied on,
carried on, thethe self-natnre
self -nature of reality conceived
of reality conceived
may vary
may vary;; for for when
when the the causecause is is not
not alike,
alike, the the notion
notion of of
reality
reality that
that thus
thus comes
comes to
to be
be cherished
cherished may
may not
not be
be alike.
alike.
But according
But according to to you,
you, Blessed
Blessed One, One, while
while the the imagination
imagination is is

kept on
kept on going
going with with the the wise
wise as as well
well as as with
with thethe ignorant,
ignorant,
the latter alone
the latter alone fail fail toto see
see reality
reality as as it
it is
is ; and
;
and yetyet you
you telltell us
us
that
that the
the reason
reason why why it it is
is said
said that
that things
things are are not
not really
really suchsuch

1 Vastu
Vastu and bhava here in
used here the sense of reality.
1
al'e both
Wiava are both usecl in the sense of reality.
22 Throughout
Throughout this text, pmi7calpa,
this text, parilcalpa, vikalpa, pratikalpa, and
vikalpa, p'l'atikalpa, and p,ativi-
prativi-
7calpa
Icalpa are
are used
used intel'changeably
interchangeably
 CHAPTER THREE 143
143

as
as are imagined by
are imagined by the
the imagination
imagination is is to
to make
make all beings
all beings
discard
discard their imagination. Now,
their imagination. Now, Blessed
Blessed One, One, is is it
it that
that inin
order
order to to have
have all all beings
beings free
free from
from thethe notion
notion of of being
being [which
[which
is realism]
is realism] and and of non-being [which
of non-being [which is is nihilism]
nihilism] , you
, you inin turn
turn
make
make themthem cherishcherish a a realistic
realistic view
view of existence!1 by
of existence telling
by telling
them
them to to uphold
uphold the the idea
idea of of the self-nature
the self -nature of reality, whereby
of reality, whereby
they
they are
are led
led to
to cling
cling to
to the
the realm
realm of
of noble
noble wisdom
wisdom? WhyWhy
do you deny
do you deny the truth of
the truth of solitude
solitude by by teaching
teaching the the doctrine
doctrine
of reality
of reality whose whose self-nature
self-nature is is [according
[according to you] noble
to you] noble
wisdom
wisdom ?2 ?
2

Said the
Said Blessed One
the Blessed Mahamati, it
One:: Mahamati, is not
it is not true
true that
that
II deny
deny truth
truth of
of solitude,
solitude, nor
nor that
that I
I fall
fall into
into a
a realistic
realistic view
view
by
by upholding
upholding the the noble
noble doctrine
doctrine of of self-existing reality. But
self -existing reality. But
in
in order
order to to save
save all beings from
all beings becoming frightened,
from becoming frightened, who
who
are
are addicted
addicted from from beginningless
beginningiess past past to to the notion of
the notion self
of self-
nature,
nature, it it isis told them that
told them that there
there is is truth
truth of solitude, after
of solitude, after
making
making them realise by
them realise means of
by means of noble
noble wisdom
wisdom that that reality
reality
in
in its
its self-nature
self -nature is is made
made the subject of
the subject of attachment
attachment [by [by the
the
ignorant]
ignorant].. Mahamati,Mahamati, the the doctrine
doctrine of of self-nature
self -nature is is not
not
taught
taught by by me. me. But,But, Mahamati,
Mahamati, those those who who have realised by
have realised by
themselves
themselves truth truth of of solitude
solitude as as it
it really
really is
is and
and are
are abiding
abiding
in
in it,
it, will
will see see that
that [this
[this existence
existence of] of] error
error has has nono form
form;;
and
and thereby
thereby knowing knowing that that what
what is is seen
seen is is nothing
nothing but the
but the
Mind itself, ((166)
Mind itself, 166) they
they are kept away
are kept away fromfrom [dualistically]
[dualistically]
viewing
viewing an an external
external world3
world3 under
under the the aspect
aspect of of being
being and and
non-being
non-being ; they
; they are
are stamped
stamped wen well with
with thethe stamp
stamp of of suchness
suchness
which
which is gained by
is gained by the triple emancipation
the triple emancipation;; they they will
will have
have
an
an intuition
intuition into into the
the self-nature
self -nature of of all
all things
things by by the
the wisdom
wisdom
which
which is is acquired
acquired withinwithin themselves,
themselves, and and thus
thus get get away
away from
from
such ideas of
such ideas of reality
reality as
as to
to lead
lead themselves
themselves to
to realism
realism and
and
nihilism.
nihilism.
1
1 Not abhinivesannastitvadrislitih (lines
Not abhinivesannastitvadrishtih (lines 8-9)
8-9) asas it stands in
it staiids in the
the
text,
text, but abhinivesadastitva according
but abhinivesiidastitvaO according toto T'ang
T'ang and
and Slmg.
Sung.
"
!) This whole passage
This whole ascribed to
passage ascribed Mahamati is
to Mahamati one of
is one of the most
the most
diffi
difficult passages in
cult passages in the partly due
La?i7cavatam, partly
the Lankavatara, due to
to discrepancies.
discrepancies. The
The
translator is
translator not at
is not at all satisfied with
all satisfied with the result. In
the result. lu the
the Appendix
Appendix the the
whole
whole section
section 6969 is
is given
given inin the
the original
original Sanskrit
Sanskrit together
together with
with all
all the
the
four versions, Chinese
four versions, Chinese and
and Tibetan.
Tibetan.
3 V yatliatathya (lines
ivi"ktadharma . . . . . . yathatathya (lines 2-3)
2-3) being
being a a curious
3
Viviktadharma curious
re petition of
repetition of the preceding lines
the preceding lines is
is dropped
dropped inin the
the translation.
translation.
144
144 LANKAVATARA SUTRA

LXX
LXX
Further,
Further, Mahamati,
Mahamati, the the thesis
thesis:: " All things
"All things are are un
un-
born
born" " is is not
not to to be be maintained
maintained by by the
the BodhisattvaMaha
Bodhisattva-Maha-
sattva
sattva as as valid.
valid. Why Why ? Of Of this
this thesis
thesis it it is
is to
to be
be stated
stated that
that
anything
anything' of of which something is
which something is asserted
asserted partakes thereby of
partakes thereby of
the nature
the nature of being, and
of being, that the
and that the reason
reason for for this thesis is
this thesis is

characterised with
characterised with the the quality
quality of of birth
birth ; while
;
while it it is
is being
being
asserted
asserted by by the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva that that allall things
things are are
unborn,
unborn, the
the very
very assertion
assertion destroys
destroys his
his thesis.
thesis. The
The thesis
thesis
that
that allall things
things are are unborn
unborn acts acts against
against the the one
one whowho holds
holds it it

because
because it it is born of
is born of the
the principle
principle of of mutuality.
mutuality. Even Even whenwhen
this thesis of
this thesis of no-birth
no-birth is is to
to be
be maintained
maintained within within the the extent
extent
of
of existence itself, the
existence itself, notion of
the notion of no-birth
no-birth cannot cannot hold hold itself
itself

in
in it,
it, and
and thethe statement,
statement, the thesis, that
the thesis, that allall things
things are are unborn
unborn
is
is destroyed
destroyed since since it it is dependent on
is dependent on the members of
the members of the
the
syllogism.
syllogism. As
As l'egards
regards the
the thesis
thesis maintaining
maintaining the
the no-birth!
no-birth 1

of
of being
being and
and non-being, Mahamati,
non-being, Mahamati, this
this thesis,
thesis, to
to be
be valid,
valid,
must
must be be within
within the the limits
limits of existence itself
of existence itself;; butbut there
there is is

no
no aspect
aspect of of existence
existence which which can can be regarded either
be regarded either as as
being or
being or as as non-being.
non-being. If, If, Mahamati,
Mahamati, the the no-birth
no-birth of of all
all

things
things is is to
to be
be asserted
asserted by by this
this thesis
thesis of of no-birth,
no-birth, ((167) 167) thethe
very
very attempt
attempt defeats
defeats the the thesis
thesis itself.2
itself.
2
Therefore,
Therefore, this this thesis
thesis
is
is not
not to to be
be upheld.
upheld. Because
Because many
many faultsfaults comecome out out inin con
con-
nection
nection with with the the members
members of of the
the syllogism,
syllogism, and
and because
because in
in
these
these syllogistic
syllogistic members
members there
there is
is a
a mutual
mutual mixing-up
mixing-up of of
reasons,
reasons, this this thesis
thesis is is not
not toto be
be upheld.
upheld.
As
As withwith [the[the thesis
thesis that]
that] allall things
things are are unborn,
unborn, so so with
with
[the thesis
[the thesis that]
that] all all things
things are are empty
empty and and havehave no no se1
self-

nature-neither
nature neither is is to
to bebe maintained
maintained by by the
the Bodhisattva
Bodhisattva-
Mahasattva.
Mahasattva. But, Mahamati, this
But, Mahamati, this is is to
to be pointed out
be pointed out byby
the
the Bodhisattva-Mahasattva,
Bodhisattva-Mahasattva, that that things
things in in their
their self-nature
self-nature
are
are like
like Maya,
Maya, like like a a dream
dream;; for for they
they are are in in one
one wayway perper-
ceived
ceived [as [as existing]
existing] and and in in another
another way way are
are not
not perceived
perceived

1 Literally, "is
"is not
not born."
1
Literally, born."
2 "bliavati (lines
(lines 1-4)
1-4) is omitted in
is omitted
"
Pratij-naya1n
Pratijnayain . . . . . . pratijiia
pratijna bhavati in
the
the translation
translation following
following T'angT'ang and
and Sung,
Sung, as
as it
it does
does not
not add
add to
to the
the
clearing
clearing up
up of the meaning.
of the meaning.
 CHAPTER THREE 145
145

[as such] , and all

[as such], and
all things
things are are thus
thus seenseen in in [two]
[two] ways,
ways, in in
acc ordance either
accordance either withwith knowledge
knowledge or or ignorance.
ignorance. Let Let it it bebe
pointed
pointed out out that
that allall things
things are are like
like Maya
Maya and and a a dream,
dream, except
except
@
when the feeling of fear is M@
aroused in the minds of the

ignorant. Mahamati,
ignorant. Mahamati, the the ignorant
ignorant and and thethe simple-minded
simple-minded
are
are addicted
addicted to to the
the views
views of of being
being and and non-being,
non-being, and and are are
liable
liable to
to tremble
tremble [at
[at our
our teaching] ; Mahamati,
teaching] Mahamati,
;
let
let them
them not
not
be frightened
be frightened away away fromfrom the the Mahayana.
Mahayana. So So itit is
is said
said : :

48. There
48. There is is no self-nature,
no self -nature, no
no thought-construction, no
thought-construction, no
reality,
reality, no no A laya-vijiiana ; these,
Alaya-vijnana ; these, indeed,
indeed, are are soso many
many dis dis-
criminations
criminations cherished
cherished by by the
the ignorant
ignorant who who like
like a a corpse
corpse are are
bad
bad logicians.
logicians.
168) 49.
((168) 49. All
All things
things are are unborn-
unborn [this [this thesis]
thesis] is
is

established
established by by all
all the
the philosophers ; [but]
philosophers; [but] nothing nothing whatever
whatever
is
is ever
ever born,
born, [no [no establishment
establishment is is needed,]
needed,] thingsthings are are all all

linked
linked by by causation.
causation.
50.
50. All
All things
things areare unborn-no
unborn no such such discrimination
discrimination is is

made
made by by transcendental
transcendental knowledge
knowledge;; when when aa certain
certain conclu
conclu-
sion
sion is
is made
made depending
depending on on a cause, there
a cause, there is is no
no sound
sound judgjudg-
ment
ment in in it.
it.

51.
51. As
As aa hair-net
hair-net is is what
what is is wrongly
wrongly perceived
perceived by by those
those
who
who are
are dim-eyed,
dim-eyed, so
so existence
existence discriminated
discriminated [as
[as real] is
real] is due
due
to
to the wrong discrimination
the wrong discrimination of of the
the ignorant.
ignorant.
52. The
52. The triple
triple world
world is is no
no more
more thanthan thought-construc
thought-construc-
tion (prajfiapU)
tion (prajnapti),, there there is is nono reality
reality in in its
its self-nature
self -nature;; b byy
means
means of of this thought-constructed reality,
this thought-constructed reality, logicians
logicians go go on on
discriminating.
discriminating.
53. Individual
53. Individual form, form, reality,
reality, thought-construction
thought-construction;
thes
thesee are [only] aa mental
are [only] mental disturbance
disturbance;; transcending
transcending all all this,
this,
my
my sons
sons will
will walk
walk where
where there
there is
is no
no discrimination.
discrimination.
54.
54. As
As inin a a mirage
mirage in in the
the air,
air, thethe thought
thought of of water
water is is

cherished
cherished where where there
there is is no
no water,
water, so so things
things are
are seen
seen by
by the
the
ignorant
ignorant otherwise
otherwise than than by by the
the wise.
wise.
55.
55. The
The insight
insight of of the
the wise,
wise, who who move
move aboutabout in in thethe
realm
realm of of imagelessness,
imagelessness, is is pure,
pure, is born of
is born of the
the triple
triple eman
eman-
cipation,
cipation, is is released
released from
from birth
birth and
and destruction.
destruction.
56.
56. Where
Where all all things
things are are wiped
wiped away, away, eveneven a a state
state of of
imagelessness
imagelessness ceases ceases to to exist
exist for the Y
for the ogins ; in
Yogins ;
in the
the sameness
sameness
146
146 LANKAVATARA SUTRA
LANKAVATARA
of
of existence
existence and
and non-existence,
non-existence, the
the fruit
fruit [of wisdom] is
[of wisdom] is born
born
to the
to wise.
the wise.
(169) 57. How
(169) 57. How does
does existence
existence cease
cease to exist?
to exist How
How
does
does the
the sameness
sameness take
take place
place?? When
When the the mind
mind fails
fails toto
understand [the
understand [the truth]
truth] , there
there is
,
disturbance inside,
is disturbance inside, outside,
outside,
and
and inin the
the middle
middle;; with
with the
the cessation
cessation [of
[of the disturbance]
the disturbance]
t.he
the mind
mind sees
sees the
the sameness.
sameness.

LXXI
LXXI
Further,
Further, Mahamati
Mahamati said said : It
: It is
is told
told by by the
the Blessed
Blessed One,
One,
again,
again, that
that [true] knowledge
[true] knowledge is
is gained
gained independent of
independent of any
any
object
object supporting
supporting it, it, and
and whatever
whatever statements
statements one one makes
makes
about
about it it are
are nono more
more thanthan thought-construction,
thought-construction, and and that
that asas
this
this thought-construction
thought-construction is is not
not to be seized
to be seized as as real,
real, the seiz
the seiz-
ing
ing act
act ofof the seizer itself
the seizer ceases, and
itself ceases, and whenwhen there
there is
is thus
thus nono
seizing, knowledge
seizing, knowledge which
which is
is known
known as
as discrimination
discrimination no
no more
more
evolves. Now,
evolves. Now, Blessed
Blessed One, One, [how
[how isis transcendental
transcendental knowledge
knowledge
unobtainable
unobtainable ?] ?] Is
Is it
it unobtainable
unobtainable because
because of
of our
our not
not recognis
recognis-
ing
ing the
the generality
generality and and individuality
individuality of of things,
things, their
their plurali
plurali-
ties, their
ties, their unities
unities?? Or Or is is it
it unobtainable
unobtainable because beca,use [such
[such
ideas
ideas as]as] individuality,
individuality, generality,
generality, multiplicity,
multiplicity, and self
and self-
nature
nature overpower
overpower one one another
another?? Or Or is is it
it unobtainable
unobtainable be- be
cause
cause of of the
the obstructions
obstructions presented
presented by by a a wall,
wall, a a mountain,
mountain,
an
an earth-work,
earth-work, a rampart, or
a rampart, or by earth, wind,
by earth, water, or
wind, water, or fire
fire?
Or because of
Or because remoteness or
of remoteness or nearness
nearness? Or does the
Or does the know
know-
ledge fail
ledge fail toto obtain
obtain its object of
its object cognition because
of cognition because Qf [the
o_f [the

imperfection
imperfection of] of] the
the sense-organs
sense-organs due due to to youth,
youth, age,
age, or
or blind
blind-
ness ? If,
ness Blessed One,
If, Blessed One, knowledge
knowledge was was not obtainable because
not obtainable because
of
of our
our notnot recognising
recognising individuality,
individuality, generality,
generality, unity
unity andand
plurality, then, Blessed
plurality, then, Blessed One, One, such cannot be
such cannot be [transcendental]
[transcendental]
knowledge
knowledge;; it it is
is to
to be
be called
called ignorance ajnana) , for
ignorance ((ajnana), for in
in spite
spite
of
of the fact that
the fact that objects
objects to
to be
be known
known are
are before
before us
us we
we do
do not
not
know
know them.them. Again,
Again, if
if knowledge
knowledge is
is unobtainable
unobtainable becaus
because e
[such
[such ideas
ideas as] individuality, generality,
as] individuality, generality, multiplicity, multiplicity, and
and
self-nature overpower
self-nature overpower one another, such
one another, such is is ig'norance
ignorance
ajiiana.) . (170)
((ajnana). (170) Blessed
Blessed One, One, it it is
is notnot [transcendental]
[transcendental]
knowledge. "\Vhere
knowledge. Where therethere is is something
something to to be
be known,
known, Blessed
Blessed
One, knowledge
One, knowledge evolves evolves ; where
;
where there
there is is nothing,
nothing, none
none evolves
evolves ;;
 CHAPTER THREE
THKEE 147
147

knowledge
knowledge is is possible
possible [only]
[only] wherewhere there
there is is a
a correspondence
correspondence
with that
with that which
which is
is known.
known. Again,
Again, if
if knowledge
knowledge is is unobtain
unobtain-
able
able because
because of
of the
the obstruction
obstruction presented
presented by by aa wall,
wall, moun
moun-
tain, earthwork,
tain, earthwork, rampart, rampart, or
or by earth, water,
by earth, water, wind, wind, or
or fire,
fire,
or
or due
due to to farness
farness or or nearness,
nearness, or or on on account
account of of the
the imim-
perfection
perfection of
of the
the sense-organs
sense-organs as
as in
in the
the case
case of
of an
an infant,
infant,
the
the aged,
aged, andand thethe blind,
blind, such
such as as is
is unattainable
unattainable is is not
not [trans
[trans-
cendental]
cendental] knowledge
knowledge;; it it isis ignorance,
ignorance, for for the
the object
object to to bebe
known
known is is there
there butbut thethe knowing
knowing facultyfaculty is is lacking.
lacking.
Said
Said the the Blessed
Blessed One One:: Mahamati,
Mahamati, such such [knowledge
[knowledge as as
is
is unobtainable]
unobtainable] is
is not
not ignorance,
ignorance, such
such is
is [transcendental]
[transcendental]
knowledge
knowledge ; Mahamati,
;
Mahamati, it it is
is not
not ignorance.
ignorance. It It is is not
not because
because
of
of the
the deeper
deeper sense
sense that
that I
I say this,
say this, but
but when
when ,[ we
[we know
know that]
that]
there
there is is knowledge
knowledge gained gained independent
independent of of any
any supporting
supporting
object,
object, whatever
whatever statements
statements we we make
make about about it it are
are nono more
more
than
than thought-constructions.
thought-constructions. That [transcendental] know
That [transcendental] know-
ledge
ledge is is unobtainable
unobtainable is is due
due to to the
the recognition
recognition that that there
there is is

nothing
nothing in in the
the world
world hut but what
what is is seen
seen of of the
the Mind,
Mind, and and that
that
these
these external
external objects
objects to to which
which beingbeing and and non-being
non-being are are
predicated
predicated are
are non-existent.
non-existent. As
As this
this [knowledge]
[knowledge] is
is un
un-
obtainable,
obtainable, therethere is is no
no evolving
evolving of of knowing
knowing and and known,
known, and and
as
as thus
thus thethe triple
triple cmancipation
emancipation is is realised,
realised, therethere is is unattain
unattain-
able knowledge [which
able knowledge [which is is transcendental]
transcendental].. But But logicians
logicians
being
being under
under the the habit-energy
habit-energy of of the
the wrong
wrong reasoning
reasoning which which
has
has been
been carried
carried on on since
since beginningless
beginning-less time time as as to
to existence
existence
and
and non-existence
non-existence are are unable
unable to to know
know all all this,
this, and,and, while
while notnot
knowing
knowing it, it, they
they are are concerned
concerned with with [such[such notions
notions as] as] ex
ex-
ternal objects,
ternal substances, forms,
objects, substances, forms, indications, indications, existence
existence and
and
non-existence
non-existence;; and and yet yet they
they declare
declare that that thethe cessation
cessation of of
discrimination is
discrimination [the state
is [the state of]of] the Mind-only. As
the Mind-only. As they
they are are
tenaciously
tenaciously clinging
clinging to to the thought of
the thought of anan ego-soul
ego-soul and and all all
that belongs
that belongs to to it,
it, they
they are are really
really unable
unable to to understand
understand
what
what is is meant
meant by by the the doctrine
doctrine of of Mind-only,
Mind-only, ((171) 171 ) andand
go
go onon discriminating'
discriminating knowing knowing and and lmown.
known. And And because
because of of
their
their discriminating
discriminating knowing knowing and and lmown,
known, they they think
think of of
things
things as as existent
existent and and non-existent,
non-existent, and and declaring
declaring that that
[transcendental
[transcendental knowledge]
knowledge] is is unobtainable,
unobtainable, abide abide in in nihil
nihil-
ism. So
ism. So it
it is
is said
said : :
148
148 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
58. 1
58. If [transcendental]
[transcendental] knowledge
knowledge fails fails to
to see
see an
an objec
objec-
tive
tive world
world which
which lies
lies before
before it,
it,
such
such is
is ignorance
ignorance and and not
not
knowledge
knowledge ;;
this
this teaching belongs
teaching belongs to
to the
the logicians.
logicians.
59. If
59. If [transcendental]
[transcendental] knowledge
knowledge fails fails to
to see,
see, though
though
various obstructions
various obstructions far far and
and near,
near, itsits own
own unique object that
unique object that
does
does not
not present itself [[as
present itself as an
an object]
object],,. such
such isis to
to be
be called
called
wrong
wrong knowledge.
knowledge.
60. If
60. If [transcendental]
[transcendental] knowledge
knowledge fails fails toto know,
know, onon
acc01mt
account of of defective
defective senses
senses such
such as as infancy,
infancy, old
old age,
age, and
and
blindness,
blindness, its
its own
own object
object which
which isis present,
present, suchsuch isis to
to be
be called
called
wrong knowledge.
wrong knowledge.
LXXII
LXXII
Further,
Further, Mahamati,
Mahamati, the the ignorant
ignorant and and simple-minded
simple-minded
keep
keep on on dancing
dancing and leaping fascinated
and leaping fascinated with with their
their wrong
wrong
reasonings, falsehoods,
reasonings, falsehoods, and and self -discriminations, and
self-discriminations, and areare
unable
unable to to understand
understand the the truth
truth of of self-realisation
self-realisation and and its
its

discourse
discourse in in words
words;; clinging
clinging to the external
to the external world
world which
which is is

seen
seen ofof the
the Mind
Mind itself, they cling
itself, they cling to
to the
the study
study of
of the
the dis
dis-
courses
courses which
which are are aa means
means and and dodo not
not know
know properly
properly how how toto
assertain
assertain thethe truth
truth of of self-realisation
self-realisation whichwhich is is the
the truth
truth Ull
un-
spoiled
spoiled byby the
the fourfold
fourfold proposition.
proposition.
Said
Said Mahamati
Mahamati:: BlessedBlessed One,One, it it is
is just
just asas you
you say.
say.
Pray
Pray tell
tell me,
me, Blessed
Blessed One,One, about
about the the characteristic
characteristic features
features
of the
of the truth
truth ofof self-realisation
self-realisation and and about
about the
the discourses
discourses on on it,
it,

whereby
whereby II and and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas in in future
future time,
time,
understanding
understanding what what they
they are,are, may
may keep keep ourselves
ourselves awayaway
from
from the wrong logicians
the wrong logicians such
such as
as the
the philosophers
philosophers and and those
those
who
who belong
belong to to the
the vehicles
vehicles of the S
of the ravaka and
Sravaka and the
the Pratyeka
Pratyeka-
buddha.
buddha.
((172)
172) Said
Said thethe Blessed
Blessed One One:: Then,Then, Mahamati,
Mahamati, listen
listen
well
well and
and reflect
reflect well
well within
within yourself
yourself ; I; I will
will tell
tell you.
you.
Certainly,
Certainly, Blessed
Blessed OneOne ; said
;
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva and
Mahasattva and gave
gave ear
ear toto the
the Blessed
Blessed One.
One.
The Blessed One
The Blessed One said
said this
this toto him
him : Mahamati,
:Mahamati, there there are
are
two
two forms
forms of teaching the
of teaching the truth attained by
truth attained by the
the Tathagatas,,
Tathagatas
Arhats, Fully-Enlightened
Arhats, Fully-Enlightened Ones Ones of of the past, present,
the past, present, and and
future.
future. TheyThey areare : the
:the teaching
teaching by by discourses,
discourses, andand the
the teach-
teach-
 CHAPTER THREE 149
149

ing
ing byby the
the establishment
establishment of of self-realisation.
self-realisation. What What is is meant
meant
by
by the
the studying
studying of
of the
the discourses
discourses is
is this,
this, Mahamati
Mahamati :
: there
there are
are
various
various materials
materials and and canonical
canonical textstexts and and discourses
discourses by by
which
which sentient
sentient beingsbeings areare taught according to
taught according to their
their disposi
disposi-
tions
tions andand inclinations.
inclinations. What
What then then is is the
the truth
truth of of self
self-
realisation
realisation by by which
which thethe Yogins
Yogins turn turn away
away from
from discrimina
discrimina-
ting
ting what
what is is seen
seen ofof the
the Mind
Mind itself
itself? There
There is is an
an exalted
exalted
state
state ofof inner
inner attainment
attainment whichwhich does
does notnot fall
fall into
into the
the dualism
dualism
of
of oneness
oneness and and otherness,
otherness, of of bothness
bothness and and not-bothness
not-bothness ; ;

which
which goes beyond
goes beyond the
the Citta, Manas,
Citta, Manas, and
and Manovijfiana
Manovijiiana ; which
;
which
has
has nothing
nothing to
to do
do with
with logic, reasoning, theorising,
logic, reasoning, theorising, and
and illus
illus-
trating
trating; ; which
which has
has never
never been
been tasted
tasted by
by any
any bad
bad logicians,
logicians,
by
by the
the philosophers, S ravakas, and
philosophers, Sravakas, and Pratyekabuddhas,
Pratyekabuddhas, who who
have
have fallen
fallen intointo the
the dualistic
dualistic views
views of of being
being andand non-being
non-being
this
this l I call
call self-realisation This, lVlahamati,
self -realisation.. . This, Mahamati, is is what charac
what charac-
terises
terises the
the truth
truth of of self-realisation
self-realisation and discoursing on
and discoursing on it,
it, and
and
in
in this
this youyou and and the
the other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas are are toto
discipline
discipline themselves.
themselves. So
So it
it is
is said
said: :
61.
61. II have
have twotwo forms
forms of teaching the
of teaching the truth
truth:: self
self-
realisation
realisation and and discoursing.
discoursing. II discourse
discourse with with the
the ignorant
ignorant
and
and [disclose]
[disclose] self-realisation
self-realisation to to the
the Y ogins.
Yogins.

LXXIII
LXXIII
((173)
173) At At that
that time
time again,
again, Mahamati
Mahamati the Bodhisattva
the Bodhisattva-
Mahasattva
Mahasattva said said this
this to
to the Blessed One
the Blessed One : It
It was
was told
: told at
at one
one
time
time by by the
the Blessed
Blessed One,
One, the
the Tathagata,
Tathagata, the
the Arhat,
Arhat, the
the Fully
Fully-
Enlightened
Enlightened One, One, that
that the
the Lokayatika
Lokayatika who who isis [skilled
[skilled in]
in]
various
various forms
forms of of incantation
incantation and and inin the
the art
art ofof eloquence
eloquence
is
is not
not toto be
be honoured, adored, and
honoured, adored, and reverently
reverently attended
attended upon
upon ; ;

for
for what
what one one gains
gains from
from such devotions is
such devotions is worldly
worldly enjoy
enjoy-
ments
ments and and notnot the
the Dha:rma
Dharma [or [or Truth]
Truth] . For
For what
. what reason is
reason is
this
this said,
said, . Blessed
Blessed One,
One, that
that byby devoting
devoting ourselves
ourselves toto the
the
Lokayatika
Lokayatika who who isis skilled
skilled in
in varieties
varieties ofof incantations
incantations andand
in
in the
the art
art of of eloquence, worldly enjoyments
eloquence, worldly enjoyments are
are gained
gained but
but
not
not the
the Dharma
Dharma [or [or Truth]
Truth] ?1
Said the
Said the Blessed
Blessed OneOne:: The Lokayatika who
The Lokayatika who isis skilled
skilled
in varieties of
in varieties of incantations
incantations and and in in the
the art
art ofof eloquence,
eloquence,
Mahamati,
Mahamati, puts puts the
the minds
minds ofof the
the ignorant
ignorant in
in utter
utter confusion
confusion
150
150 LANKAVATARA
LANKAVATABA SUTRA
by means of
by means various reasonings,
of various reasonings, by by [[clever
clever manipulation
manipulation of] of]
words
words and and phrases,
phrases, and and what
what he he teaches
teaches beingbeing the the mere
mere
prattle
prattle of of a a child
child as as far
far asas one
one can
can make
make out out is
is not
not at at all
all in
in
accordance
accordance with with truth
truth nor nor in in unison
unison withwith sense.
sense. For
For this
this
reason,
reason, Mahamati,
Mahamati, the the Lokayatika
Lokayatika is is said
said toto bebe skilled
skilled inin
varieties
varieties of of incantations
incantations and and in in the
the artart ofof eloquence.
eloquence. He
He
attracts
attracts the the ignorant
ignorant by by making
making clever
clever useuse ofof various words,
various words,
[but] he
[but] he never
never leads
leads themthem to to the
the way
way of of truth
truth and and right
right
teaching. As
teaching. As he
he himself
himself does does not
not understand
understand what what all all things
things
mean,
mean, he he puts
puts thethe minds
minds of of the ignorant into
the ignorant into utter
utter confusion
confusion
by
by his dualistic views,
his dualistic views, thusthus ruining
ruining himself.
himself. Not being
Not being
released of
released of the transition from
the transition from oneone path
path to to another,
another, not not
understanding
understanding that
that there
there is
is nothing
nothing but
but what
what is
is seen
seen of
of the
the
Mind itself, and
Mind itself, and attaching'
attaching himself
himself to
to the
the idea
idea of
of self-nature
self -nature
in
in external
external things,
things, the Lokayatika knows
the Lokayatika knows no deliverance from
no deliverance from
discrimination. For
discrimination. For thisthis reason,
reason, Mahamati,
Mahamati, the the Lokayatika
Lokayatika
who
who is is clever
clever in in various
various incantations
incantations ((174)174) and and in in the art of
the art of
eloquence,
eloquence, being being thus never emancipated
thus never emancipated from from suchsuch calami
calami-
ties1
ties as
1
as birth,
birth, age,age, disease,
disease, sorrow,
sorrow, lamentation,
lamentation, pain, pain, andand
despair,
despair, leadsleads the ignorant into
the ignorant into bewilderment
bewilderment by means of
by means of
various words, phrases,
various words, phrases, reasons,
reasons, examples,
examples, and and conclusions.
conclusions.
Mahamati,
Mahamati, Indra Indra was was aa brilliant [Lokayatika] whose
brilliant [Lokayatika] whose
knowledge made
knowledge made him master of
him master of many
many treatises
treatises and and whowho waswas
himself
himself the the author
author of of aa work
work on on sound.
sound. He He had
had a a disciple
disciple
who
who assuming
assuming the the body
body of of aa serpent
serpent went
went up up toto heaven
heaven and and
got
got into
into the
the society
society of of the
the god Indra. Making
god Indra. Making up up aa thesis
thesis
he challenged the
he challenged the god god:: Either
Either your
your one-thousand-slJoked
one-thousand-spoked
chariot be
chariot smashed to
be smashed to pieces,
pieces, oror every
every one
one of of my
my ownown serpent
serpent-
hoods
hoods be be cut
cut off.
off. In
In the argument the
the argument the Lokayatika
Lokayatika disciple
disciple
who
who had had assumed
assumed the the form
form of of a serpent defeated
a serpent defeated [the [the god
god-
opponent]
opponent],, whereupon
whereupon the the one-thousand-spoked
one-thousand-spoked chariot chariot was was
smashed
smashed to to pieces.
pieces. The
The disciple
disciple then
then came
came downdown againagain to to
this
this world.
world. In In such
such a a way,
way, Mahamati,
Mahamati, [the [the Lokayatika]
Lokayatika] has has
aa system
system composed
composed of of various
various reasonings
reasonings and and exemplifica
exemplifica-
tions, and,
tions, and, knowing
knowing well well even
even the
the minds
minds of of the
the animal world,,
animal world
puts
puts the
the gods
gods and
and fighting demons
fighting demons in
in utter
utter confusion b
confusion byy
means of
means various words
of various words and and phrases
phrases; ; he
he then
then makes
makes them
them
1 Read apayasa instead of
of upayiisa.
1
Read apayasa instead upayasa.
 CHAPTER THREE 151
151

tenaciously
tenaciously adhere adhere to to the
the notion
notion of of coming
coming and and going
going
(ayavyaya) ; how
(ayavyaya) ;
how muchmuch moremore human
human beings
beings ! For
! For this
this reason,
reason,
Mahamati,
Mahamati, the the Lokayatika
Lokayatika is is to
to be
be shunned,
shunned, for for hehe carries
carries
with
with himhim the
the cause
cause leading
leading to to the
the birth
birth ofof pain.
pain. No No homage,
homage,
no
no reverence,
reverence, no no service
service is is toto be
be shown
shown him.him. Mahamati,
Mahamati, the the
attainment
attainment of of the
the Lokayatika
Lokayatika does
does not
not go beyond
go beyond the
the realm
realm
of the
of the body
body andand knowledge
knowledge belonging
belonging to to it,
it, though
though he he may
may
explain
explain his his materialism
materialism by by using
using varieties
varieties of words and
of words and
phrases
phrases ((175)175 ) amounting
amounting to to a a hundred
hundred thousand.
thousand. But But in in
after
after times,
times, after
after five
five hundred
hundred years,
years, divisions
divisions will take place
will take place
[among
[among his his followers]
followers] leading
leading themthem to to wrong
wrong reasonings
reasonings and and
demonstrations
demonstrations; divisions will abound because of
; divisions will abound because of this,
this, notnot
being
being able
able to
to hold
hold disciples.
disciples. Thus, Mahamati,
Thus, Mahamati, materialism
materialism
splitting
splitting intointo manymany partiesparties and and adhering
adhering to varieties of
to varieties of
reasonings
reasonings is
is explained
explained by by the
the philosophers,
philosophers, each
each of
of whom
clings
clings to to his
his wayway of of reasoning
reasoning as as he
he knows
knows no no truth
truth existing
existing
by itself. While
by itself. While this this isis not
not at at all
all the case with
the case with [[all]
all] thethe
philosophers
philosophers who who have have their
their own treatises and
own treatises and doctrines,
doctrines,
materialism
materialism is asserted under
is asserted under various
various disguises
disguises whichwhich are are
explained
explained by by aa hundred
hundred thousand
thousand different
different methods
methods;; therethere
is
is in
in them
them [[also]
also] no no truth
truth existing
existing by by itself,
itself, andand they
they do do not
not
recognise
recognise that
that theirs
theirs is
is materialism
materialism because
because of
of their
their
stupidity.1
stupidity.
1

Said
Said Mahamati
Mahamati : If : If all
all the philosophers teach
the philosophers teach material
material-
ism
ism by by means
means of of various
various words,words, phrases, examples, and
phrases, examples, and
conclusions,
conclusions, which which are are not
not thethe truth
truth as as itit is,
is, but
but are their
are their
own
own selfish
selfish assertions
assertions tenaciously
tenaciously maintained,
maintained, does does not
not the the
Blessed One
Blessed One too too teach
teach materialism
materialism by by means
means of of various
various
words
words and and phrases,
phrases, to to the
the assemblages
assemblages of of the
the gods,
gods, demons,
demons,
and
and human
human beings,
beings, who
who come
come from
from various
various countries-I
countries I say,
say,
materialism
materialism which which is is not
not the
the truth
truth of self-realisation but
of self-realisation but is is

something
something like like the discourses of
the discourses of all
all the
the philosophers
philosophers? ?
The Blessed One
The Blessed One saidsaid:: I I dodo not teach materialism,
not teach materialism,
nor coming-and-going (iiyavyaya)
nor coming-and-going (ayavywya) . But . teach, Mahamati,
But II teach, Mahamati,
that
that which
which is is not
not eoming-and-going.
eoming-and-going. Now, Mahamati, com
Now, Mahamati, com-
ing
ing means
means production
production and mass, it
and mass, it is
is born
born of of accumulation.
accumulation.
Going,
Going, Mahamati,
Mahamati, means destruction. That
means destruction. That whichwhich is is not
not
1 Read mohat instead
Bead 1nohat of '1nohohat.
1
instead of inolioliat.
152
152 LANKAVATARA SUTRA

coming-and-going
coming-and-going is is designated
designated unborn.unborn. ((176)
176 ) Mahamati,
Mahamati,
II do
do not not teach
teach anything
anything approaching
approaching the the discrimination
discrimination of of
the philosophers. For
the philosophers. For what
what reason? Because there
reason Because there are are no
no
external
external objects,
objects, therethere is nothing to
is nothing to get
get attached
attached to to;; when
when
one abides
one abides in
in Mind-only,
Mind-only, beyond beyond which
which there
there is
is no
no external
external
world,
world, dualism
dualism ceasesceases ; as
;
as there
there is is no
no realm
realm of form based
of form based onon
discrimination,
discrimination, one
one comes
comes to
to recognise
recognise that
that there
there is
is nothing
nothing
but
but what
what is seen of
is seen of the
the Mind
Mind itself
itself;; and
and for these reasons
for these reasons
the
the discrimination
discrimination of of what
what is is seen
seen ofof the
the Mind
Mind itselfitself does
does not
not
take
take place.
place. Owing
Owing to to the
the cessation
cessation of of discrimination,
discrimination, one one
enters
enters into into . the
the triple emancipation where
triple emancipation where is is the
the state
state of of no
no-
form,
form, emptiness,
emptiness, and and effortlessness.
effortlessness. Hence
Hence it it is
is called
called
deliverence.
deliver enee.
II remember,
remember, Mahamati,Mahamati, when when II waswas staying
staying in in aa certain
certain
place,
place, a
a Brahman
Brahman Lokayatika approached
Lokayatika approached where
where I
I was
was and
and
having approached
having approached suddenly suddenly asked
asked me, saying :
me, saying: Gaiitama, Gautama,
is
is all
all created
created?
II said
said this
this to to him
him : Brahman,
: Brahman, if if all
all isis created,
created, this is
this is
the
the first school of
first school of materialism.
materialism.
Guatama,
Guatama, is is all
all uncreated
uncreated ?
Brahman, if
Brahman, if all
all is
is uncreated,
uncreated, this this is
is the second school
the second school
of materialism. Thus
of materialism. Thus [to [to state that] all
state that] all is non-eternal, or
is non-eternal, or
that
that all all is eternal, or
is eternal, or that
that all is born,
all is born, oror that
that all all isis unborn,
unborn,
this,
this, Brahman,
Brahman, is is the
the sixth
sixth school
school of of materialism.
materialism.
Again,
Again, Mahamati,
Mahamati, the the Brahman
Brahman Lokayatika
Lokayatika said said this
this to
to
lD:e
me:: Gautama,
Gautama, is is all
all one
one? Is Is all
all different
different? Is Is all charac
all charac-

terised
terised with bothness? Is
with bothness Is all
all characterised
characterised with with not-both
not-both-
ness Is
ness? Is all
all to
to bebe regarded
regarded as subject to
as subject to causation
causation since since all
all

is seen as
is seen as born
born of of varieties
varieties of of causes
causes??
This, Brahman,
This, Brahman, is is the
the tenth school of
tenth school of materialism.
materialism.
Again, Gautama,
Again, Gautama, is
is all
all explainable
explainable? Is Is all unexplain
all unexplain-
able
able ?? Is there
Is there an an ego-soul
ego-soul ?
? Is
Is there
there no
no ego-soul ? Is
ego-soul Is this
this
world
world real real?? (177)
(177) Is Is this
this world not-real Is
world not-real? there anothe
Is there another r
world ? Is
world there no
Is there no other
other world
world ? Is Is another
another world existentt
world existen
or
or non-existent
non-existent ?1 ?
1
Is there emancipation
Is there emancipation ? Is Is there
there no no eman
eman-
cipation
cipation ?? Is Is all
all momentary
momentary ?? Is Is all
all not momentary ? Are
not momentary Are

1 The
The Chinese translations omit
omit this
this question.
1
Chinese translations question.
 CHAPTER THREE 153
153

space,
space, Apratisamkhya-nirodha,1
Apratisamkhya-nirodha, and Nirvana, 0 Gautama,
and Nirvana,
1
Gautama,
are they created or uncreated ? Is
are they created or uncreated ? Is there
there the
the middle
middle existence
existence ??
Is there no
Is there no middle
middle existence
existence??
II then
then said
said this
this toto him,
him, Mahamati
Mahamati:: If If so,so, Brahman,
Brahman,
this is
this is materialism.
materialism. It It isis not mine. 0 Brahman,
not mine. Brahman, it it is
is your
your
worldly philosophy.
worldly philosophy. I
I explain,
explain, Brahman,
Brahman, that
that the
the triple
triple
world
world has has itsits cause
cause in in the habit-energy of
the habit-energy of discrimination
discrimination
going
going on on since
since beginning'less
beginningiess time time on on account
account of of error
error and
and
wrong
wrong reasoning
reasoning:: for for discrimination
discrimination takes takes place.
place. Brahman,
Brahman,
because
because it it is
is not recognised that
not recognised that there
there is
is no
no external
external worldworld
but the Mind itself, and
but the Mind itself, and not because not because an
an external
external world
world is is
seen
seen as as the
the object
object of
of cognition. According
cognition. According to
to the
the philos
philos-
ophers,
ophers, therethere is is aa triple
triple concordance
concordance of of an
an ego-soul, sense
ego-soul, sense-
organs,
organs, and
and an
an objective
objective world,
world, but
but such
such is
is not
not mine.
mine.
Brahman,
Brahman, II do do not
not belong
belong to to the
the school
school of of causation,
causation, nor nor
to
to the
the school
school of no-causation, except
of no-causation, except that
that I I teach
teach the the chain
chain
of
of origination
origination as as far
far as as thethe thought-constructed
thought-constructed world world of of
grasped and
grasped and grasping
grasping exists depending on
exists depending on discrimination.
discrimination.
This
This is is not understood by
not understood by you
you and and others
others whowho cherish
cherish thethe
notion
notion of of an ego-soul and
an ego-soul and its its continuity.
continuity. Mahamati, space,
Mahamati, space,
Nirvana,
Nirvana, and and causation
causation exist exist in in enumeration
enumeration;; as as realities
realities
they
they are are unobtainable.
unobtainable. Hence Hence the the question whether they
question whether they areare
created
created or or not
not requires
requires no no answering.
answering.
Again,
Again, Mahamati,
Mahamati, the the Brahman
Brahman Lokayatika
Lokayatika said said this
this::
Is
Is the triple world
the triple world to to bebe regarded
regarded as as caused
caused by by ignorance,
ignorance,
desire,
desire, and and action
action!1 oror is
is itit causeless
causeless??
Brahman, this
Brahman, this twofold
twofold question again belongs
question again belongs to to
materialism.
materialism.
Gautama,
Gautama, are are all
all things
things to to be conceived ((178)
be conceived 178) under
under
the
the aspect
aspect of of individuality
individuality and and generality
generality? ?
This,
This, too, Brahman, belongs
too, Brahman, belongs to to materialism.
materialism. So So long
long
as
as there
there is is aa mental
mental perturbation
perturbation which which makes
makes one one cling
cling toto
an
an objective
objective worldworld of of discrimination,
discrimination, there there is is materialism.
materialism.
Further,
Further, Mahamati,
Mahamati, this this Brahman
Brahman materialist
materialist said said this
this
to
to me
me : Gautama,
: Gautama, is is there
there any philosophy that
any philosophy that is is not
not ofof the
the
world
world ?? All All the
the truth
truth that
that is is taught
taught by by all
all the
the philosophers
philosophers
1 "Annihilation
"Annihilation taking
taking place premeditation" one of
without premeditation"-one
place without of the
1
the
three
three non-effect-producing objects (asains7c
non-effect-producing objects rita ) .
(asamsTcrita) .
154
154= LANKAVATARA SUTRA

by
by means
means of varieties of
of varieties of words
words and phrases, by
and phrases, by means
means of of
reasons, examples,
reasons, examples, and
and conclusions, by general
conclusions, by general consent, consent,
Gautama, belongs
Gautama, belongs to to me.
me.
Brahman,
Brahman, there there is is something
something that that does
does not not belong
belong to to
you,
you, though
though it it isis not
not beyond
beyond the the truth
truth of of general
general consent,
consent,
nor
nor independent
independent of of varieties
varieties of of words
words and phrases, and
and phrases, and
further,
further, it it is
is not
not out
out of accord with
of accord with reason.
reason.
[The
[The Brahman
Brahman asked, asked,]] Is Is there
there any
any philosophy
philosophy that that is is

not
not of
of the
the world
world and and yet belongs
yet belongs to
to the
the general opinion
general opinion of
of
the world
the world??
Brahman, there
Brahman, there is is that
that which
which ' does
does not belong to
not belong to
materialism
materialism and and which
which is is not
not reached
reached by by your
your wisdom
wisdom nor nor
by
by that
that ofof the
the philosophers
philosophers who who cling
cling to
to false
false discriminations
discriminations
and
and wrong
wrong reasonings
reasonings as as they
they fail
fail to
to see
see the
the unreality
unreality of of
external objects. By
external objects. By thisthis is is meant
meant the the cessation
cessation of of dis dis-
crimination.
crimination. When it it isis recognised
recognised thatthat there
there is is nothing
nothing
beyond
beyond what
what is
is seen
seen of
of the
the Mind
Mind itself,
itself, the
the discrimination
discrimination
of
of being
being andand non-being
non-being ceases ceases ; asas thus
;
thus there
there is is no
no external
external
world
world as as the
the object
object of of perception,
perception, discrimination
discrimination abides abides in in its
its

own
own abode.1
abode. 1 This This is is not
not of of materialism
materialism;; it belongs to
it belongs to me,me,
it does not
it does not belong
belong to to you.
you. By By abiding
abiding in in its
its own
own abode
abode is is

meant
meant thatthat itit ceases
ceases to to evolve
evolve;; asas discrimination
discrimination is is no
no more more
born, it
born, it is
is said
said to to have ceased to
have ceased evolve. This,
to evolve. This, Brahman,
Brahman, is is

not of
not of materialism.
materialism. In short, Brahman,
In short, Brahman, if
if there
there is
is any
any
coming-and-going
coming-and-going of of thethe Vijfianas,
Vijnanas, ((179) 179) aa vanishing-aud-
vanishing-aud
appearing,
appearing, a a solicitation,
solicitation, an an attachment,
attachment, an intense affection,
an intense affection,
a philosophical
a philosophical view, view, a a theory,
theory, an an abode,
abode, a a touch,
touch, thethe clinging
clinging
to
to various
various signs, assemblage, continuity,2
signs, assemblage,
2
desire ((trisfama,)
continuity, desire tris:h(l. (j,) , and
and ,

1 A better reading 0.
better reading the
the Nanjo
Nanjo text
text may
may be be to
to follow
follow the T'ang
1
of the T'ang
and
and the the Wei, according to
Wei, according to which vilcdtpafi (1.16)
which vikalpah (1.16) is negated and
is negated and
svasthline 'vatislitliate forms
svasthane 'vatishthate forms a a separate
separate sent nce, thus
sentence, thus:: "Discrimina
"Discrimina-
tion ceases, and
tion ceases, and one
one abides
abides inin the
the self-abode."
self -abode." That
That byby this
this self-abode
self -abode
is
is meant
meant the the self-abode
self-abode of of reality
reality isis gathered
gathered from from such
such phrases
phrases as as
yathlibhutli1'thasthiina-c1m'sanam
yatMbhutarthastMna-darsanatn (p. (p. 200,
200, 1.6
1.6),) , yathabhutiivasthanac1ar
yathabMtavastMnadar-
ganam (p.
sanam. (p. 112,
112, 1.6)
1.6),, yatMbhutasvala7csha1}avasthanlivasthitam
yatliaWmtasvalakslianavastlianavasthitam (p. (p. 124,
124,
1.1
1.1),) , vikalpasyiipravritte
vilcalpasyapravritteh ?/, svastho,
svastho, loko
loTco nishkriY
nislikriyah a? (p. 199, 1.3
(p. 199, 1.3), etc..
) , etc
The
The self self-abode
-abode ofof reality
reality is
is where
where reality
reality is
is seen
seen as
as it
it is
is in
in itself,
itself, or or
as
as the
the suchness
suchness of of existence,
existence, oror as
as something
something solitary
solitary (vivilii tailhanna) ,
(vivilctadharma) ,

i.e.
i.e. absolute.
absolute.
!l instead
"
Saintati
Scmtatih instead of sattvanam, according
of sattviinii1n, according to T'ang and
to T'ang and Sung.
Sung.
 CHAPTER THREE 155
155

attachment
attachment to to aa cause,
cause, this,
this, Brahman,
Brahman, is is materialism
materialism of of yours
yours
but not
but not mine.mine.
Mahamati,
Mahamati, II was was thusthus questioned
questioned by by thethe Brahman
Brahman
materialist,
materialist, who
who came
came to
to me,
me, and
and when
when he
he was
was thus
thus sent
sent off
off

he silently
he departed.
silently departed.
At
At that
that time
time there
there came
came to to the
the Blessed
Blessed One One thethe King
King of of
the
the Nagas,
Nagas, called
called Krislu)apakshaka,
Krishiiapakshaka, who who assumed
assumed the the body
body ofof
aa Brahman
Brahman and and said
said thus
thus:: Gautama,
Gautama, is is there
there not not another
another
world
world?
Now,
Now, youngyoung man,man, whence
whence do do you
you come
come?
Gautama,
Gautama, I
I am
am come
come from
from White
White Isle.
Isle.

Brahman,
Brahman, that
that is
is another
another world.
world.
The
The youngyoung man man thus
thus refuted
refuted and and putput to to silence made
silence made
himself
himself invisible
invisible without
without asking
asking me me anything
anything aboutabout my my ownown
teaching,
teaching, which which stands
stands in in opposition
opposition to to his
his;;l he
1
he thought
thought
within
within himself
himself:: This This SOll
son of the Sakyas
of the Sakyas stands outside of
stands outside of
my
my own
own system
system;; he he isis aa pitiable
pitiable fellow,
fellow, he he belongs
belongs to to the
the
school
school which
which holdsholds the
the cessation
cessation of of signs
signs and
and causes,
causes, he he talks
talks
of
of the cessation of
the cessation discrimination which
of discrimination which will
will take place when
take place when
there
there is is the cognition of
the cognition of an
an external
external world
world as something seen
as something seen
of
of one
one's 's own
own discrimination.
discrimination. And, And, Mahamati,
Mahamati, you you tootoo ask
ask
me
me how,
how, for for one
one who
who serves
serves thethe Lokayatika
Lokayatika skilled
skilled in in various
various
incantations
incantations and and inin the
the artart of
of eloquence,
eloquence, therethere are are worldly
worldly
enjoyments and
enjoyments and notnot the attainment of
the attainment of the
the Dharma.
Dharma.
Said
Said Mahamati
Mahamati;; What What is is meant,
meant, Blessed
Blessed One, One, by by the
the
words,
words, "the
"the objects
objects of
of worldly enjoyment
worldly enjoyment" " and
and " the
"the
Dharma
Dharma"? " ?
((180)
180) SaidSaid the the Blessed
Blessed One One:: WellWell said,said, well
well said,
said,
Mahamati
Mahamati!! You have have thought
thought deeplydeeply about
about thisthis twofold
twofold
meaning,
meaning, having having in in view present and
view present and future
future generations.
generations.
Then,
Then, Mahamati,
Mahamati, listen listen well
well and
and reflect
reflect well
well within
within yourself
yourself ;;

II will
will tell
tell you.
you.
Certainly,
Certainty, Blessed
Blessed aIleOne ; said
;
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva and and gave
gave ear
ear to
to the
the Blessed
Blessed One.
One.
The
The Blessed
Blessed One One said
said this
this to him:: What
to him What is is meant
meant by by
aa worldly
worldly objectobject of of enjoyment,
enjoyment, IVlahamati
Mahamati? ? It
It means
means that
that
1 There
There is
is no
no allusion
allusion in
in the
the Ohinese
Chinese versions
versions to
to tins
this dialogue
dialogue
between
between Krishnapal>:shaka
Krishuapakshaka and and the
the Buddha.
Buddha.
156
156 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
which
which can can bebe touched, attracted by,
touched, attracted by, wiped
wiped off, handled, and
off, handled, and
tasted
tasted ; it
;
it is
is that
that which
which makesmakes one one get attached to
get attached to anan external
external
world, enter
world, enter into
into a a dualism
dualism on on account
account of of a wrong view,
a wrong view, and and
appear
appear againagain in
in the
the Skandhas, where,
Skandhas, where, owing owing to
to the
the procrea
procrea-
tive
tive force
force of of desire,
desire, there
there arise
arise all
all kinds
kinds of of disaster
disaster such such
as
as birth, age, disease, death, sorrow,
birth, age, disease, death, sorrow, lamentation, pain, lamentation, pain,
despair,
despair, etc. etc. This
This isis called
called the the object
object of of worldly
worldly enjoyment
enjoyment
by
by . myself
myself and other Buddhas.
and other Buddhas. This, This, Mahamati,
Mahamati, is is the
the atat-
tainment
tainment of worldly enjoyments
of worldly enjoyments and and notnot that
that of of thethe Truth.
Truth.
It
It is materialism which
is materialism which one learns by
one learns by serving
serving the the Lokayatika.
Loldiyatika.
Mahamati,
Mahamati, what what is is meant
meant by by the
the attainment
attainment of of the
the
Dharma
Dharma ((Truth)Truth) ? When When the the truth
truth ofof Self-mind
Self-mind and and the two
the two-
fold egolessness
fold egolessness are are understood,
understood, and and further,
further, whenwhen the the nature
nature
of
of the
the egolessness
egolessness of
of things
things and
and persons
persons is
is seen
seen into,
into, dis
dis-
crimination ceases
crimination ceases to assert itself
to assert itself ; when
;
when the various stages
the various stages of of
Bodhisattvahood
Bodhisattvahood are are thoroughly
thoroughly perceived
perceived one after another,
one after another,
the
the Citta,
Citta, Manas,
Manas, and Manovijfiana are
and Manovijnana are turned
turned away away;; and and
when
when one one enters
enters uponupon the the path
path ofof baptism
baptism by by thethe wisdom
wisdom
of
of all
all the
the Buddhas,
Buddhas, and and takes
takes hold
hold ofof the [ten] inexhaustible
the [ten] inexhaustible
vows,!1 one
vows, one becomes
becomes ((181) 181 ) sovereign
sovereign master
master of of all things by
all things by
virtue
virtue of of aa life
life of of effortlessness.
effortlessness. Hence
Hence it it isis called
called the the
Dharma, as
Dharma, as one
one is thereby released
is thereby released fromfrom all all philosophical
philosophical
views, unsound
views, reasonings, discriminations,
unsound reasonings, discriminations, and and dualistic
dualistic
notions.
notions. As As aa rule,
rule, Mahamati,
Mahamati, the the philosophical
philosophical views
views led
lead
the
the ignorant,
ignorant, thoughthough not not thethe wise,
wise, toto a a dualism,
dualism, that that is,is, toto
nihilism
nihilism and eternalism. Eternalism
and eternalism. Bternalism rises rises from
from embracing
embracing
a
a doctrine
doctrine of no-causation, while
of no-causation, while nihilism
nihilism risesrises from
from believ
believ-
ing
ing inin the
the annihilation
annihilation of of causal conditions and
causal conditions and in in the
the non
non-
existence
existence of of aa cause.
cause. II teach,
teach, however,
however, the the Dharma
Dharma so so called
called
which
which is is [subject
[subject to] to] the
the conditions
conditions of rising, abiding,
of rising, abiding, and and
destruction.
destruction. This, This, Mahamati,
Mahamati, is is the
the conclusion
conclusion with with regard
regard
to
to worldly
worldly enjoyment
enjoyment and and thethe Dharma.
Dharma. So So itit is
is said
said::
62. Beings
Beings are are subdued
subdued by by the reception (sarhgruha)
the reception (sumgraha),,2
2
62.
and
and areare brought
brought intointo subjection
subjection by by the
the moral precepts ((sHa)
moral precepts siZa) ; ;

they are
they removed from
are removed from philosophical
philosophical views views by transcendentall
by transcendenta
1 Read anishthiipac1a, instead of
of anadishthiipac1a.
1
Read anishthapada, instead anadishtMpada.
2 There
There are
are four
four ways
ways of of receiving
receiving others,
others, catva1'i
catvari samgraha
~
samgraha-
vastuni:: charity,
vastuni charity, kindly
kindly spirit, benevolent deeds,
spirit, benevolent deeds, and impartiality.
and impartiality.
 CHAPTER THREE 157
157

knowledge (pradfiii)
knowledge (prajnu) and and are nourished by
are nourished by thethe emancipa
emancipa-
tions.1
tions.
1

63. All
63. All that
that is is taught
taught by by thethe philosophers
philosophers to no purpose
to no purpose
is materialism
is materialism;; where where the the realistic
realistic viewview ofof cause
cause andand effect
effect
is
is cherished,
cherished, therethere is is nono self-realisation.
self-realisation.
64.
64. II teach
teach to to my
my group
group of of disciples
disciples one
one self-realisation
self-realisation
which
which has has nothing
nothing to to dodo with
with cause
cause and and effect,
effect, being
being free
free
from
from materialism.
materialism.
65. There
65. There is is nothing
nothing but but thatthat which
which is is seen
seen ofof the
the
Mind
Mind itself,
itself, the
the duality
duality too
too is
is of
of the
the Mind
Mind ;
; while
while existence2
existence 2

is [observed as
is [observed as divided
divided into] into] thethe grasped
grasped and
and the
the grasping,
grasping,
it
it has
has nothing
nothing to to dodo with
with eternalism
eternalism or or nihilism.
nihilism.
182) 66.
((182) 66. As
As long long as as mentation
mentation goes goes on, on, there
there isis

materialism
materialism;; when when there
there is is no
no rising
rising of of discrimination,
discrimination, the the
world
world is is seen
seen as as of
of Mind
Mind itself.
itself.

67. "''Coming"
67. Coming " ((ciyam) ayam) means means the the originating
originating of of the
the
objective
objective world
world as
as effect,
effect, and
and " going " (vyayan)
"going" (vyayam] is
is the
the not
not-
seeing3
seeing of
3
of the
the effect
effect ; when
;
when one one thoroughly
thoroughly understands
understands the the
" coming-and-going,
' '

coming-and-going, "
' '
discrimination
discrimination ceases.
ceases.
68. Eternity
68. Eternity and and noneternity,
non-eternity, the the made
made and and not-made,
not-made,
this
this world
world and and that that world-all
world all these these and
and other
other [ideas]
[ideas]
belong
belong to to materialism.
materialism.

LXXIV
LXXIV
At
At . that
that time
time again,
again, Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva said this
sattva said this to the Blessed
to the Blessed OneOne:: Nirvana,
Nirvana, Nirvana
Nirvana isis

talked
talked ofof by
by the
the Blessed
Blessed One
One ; what
what does
does this
this term
;
term designate
designate ?
What
What is is the Nirvana that
the Nirvana that isis discriminated
discriminated by
by all
all the
the philos
philos-
ophers
ophers!
Said the
Said the Blessed
Blessed One
One : Then,
Then, Mahamati,
Mahamati, listen
: listen well
well and
and
reflect
reflect well
well within
within yourself
yourself ; I will tell
I will you.
tell you.
;

Certainly, Blessed One

Certainly, Blessed One ; said
said Mahamati
Mahamati the
;
the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva and and gave
gave ear
ear to
to the
the Blessed One.
Blessed One.
The
The Blessed
Blessed One
One said
said this
this to
to him
him : AsAs to
to such
such Nirvanas
: Nirvanas
as
as are
are discriminated
discriminated by by the
the philosophers,
philosophers, there
there are
are really
really
], Missing
Missing in
in SUIig.
Sung.
A.bM'lJena
AbMvenaC$) ( ) in
in Sung.
Sung.
3 According
According toto the
the Chinese
Chinese translations.
translations.
158
158 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
none
none in in existence.
existence. Some
Some philosophers
philosophers conceive conceive Nirvana
Nirvana
to
to be
be found
found where where a a system
system of of mentation
mentation no no more
more operates
operates
owing
owing to to the
the cessation
cessation of of the Skandhas, Dhatus,
the Skandhas, Dhatus, and and
A yatanas, or
Ayatanas, or to
to the
the indifference
indifference to to the
the objective
objective world,world, or or
to the
to the recognition
recognition that
that all
all things
things are
are impermanent
impermanent; (183) ; ( 183)
or
or where
where there
there is is no recollection of
no recollection of the past and
the past and present,
present,
just
just as
as when
when a
a lamp
lamp is
is extinguished,
extinguished, or
or when
when a
a seed
seed is
is burnt,
burnt,
or
or when
when aa firefire goes
goes out,
out, because
because then then there
there is is the
the cessation
cessation of of
all the
all the substrate,
substrate, whichwhich is is explained
explained by by thethe philosophers
philosophers as as
the non-rising
the non-rising- of of discrimination.
discrimination. But, But, Mahamati,
Mahamati, Nirvana Nirvana
does not
does not consist
consist in mere annihilation.
in mere annihilation.
Again,
Again, some
some explain
explain deliverance
deliverance by by going
going to to another
another
quarter
quarter and
and abode,
abode, as
as when
when a
a wind
wind stops blowing,
stops blowing, when
when the
the
discrimination
discrimination of objects ceases.
of objects ceases. Again,
Again, some
some philosophers
philosophers
explain deliverance by
explain deliverance by the
the g'etting'-rid
getting-rid of of the
the [dualistic]
[dualistic] view view
of
of knower
knower and and known.
known. Some Some conceive
conceive deliverance
deliverance to to be be the
the
cessation
cessation of of discrimination
discrimination where where one one sees
sees permanence
permanence and and
im permanence.
impermanence.
Again,
Again, some some explain
explain the the discrimination
discrimination of of various
various formsforms
as
as the bearer of
the bearer pain, and
of pain, and yetyet not
not understanding
understanding that
that there
there
is
is nothing
nothing but
but what
what is
is seen
seen of
of the
the Mind
Mind itself,
itself, are
are alarmed
alarmed
by
by the
the notion
notion of of form,
form, and and seek
seek their happiness in
their happiness in formless
formless-
ness.1
ness. 1 In
In this
this they
they cherish
cherish the the notion
notion of of Nirvana.
Nirvana.
Again
Again some some conceive
conceive this this to
to be be Nirvana
Nirvana:: that that in in con
con-
sideration
sideration of of generality
generality and and individnality
individuality recognisable
recognisable in in all
all

things
things inner
inner and and outer,
outer, theythey areare never
never destroyed,
destroyed, maintain
maintain-
ing
ing their
their being
being throughout
throughout the past, present,
the past, present, and and future.
future.
Again
Again some
some conceive
conceive that
that Nirvana
Nirvana is
is an
an ego-soul,
ego-soul, a being, aa
a being,
vital
vital force,
force, a nourisher, aa supreme
a nourisher, snpreme spirit,
spirit, andand the indestruc
the indestrue-
tability
t ability of of all
all things.
things.
Again,
Again, Mahamati,
Mahamati, some some philosophers
philosophers owing owing to to their
their
foolishness
foolishness declare
declare this
this toto be
be Nirvana
Nirvana : that
: that there
there isis a
a primary
primary
substance,
substance, therethere is is aa supreme
supreme soul, soul, andand they
they are are seen
seen differ
differ-
ently
ently by by each,
each, andand that
that they produce all
they produce things ' from
all things from the the
transformations of
transformations of the
the qualities
qualities..
'
. Some conceive Nirvana
Some conceive Nirvana to consist in
to consist in thethe extinction
extinction of of

1 According to
to the
the Chinese
Chinese translations, nimitto (line
translations, ni1nitto (line 10)
10) is
is t o
1
According to
be cancelled.
be cancelled.
 CHAPTER THREE 159
159

merit
merit andand demerit
demerit;; some some in in the
the destruction
destruction of of the
the passions
passions
by
by means
means of
of knowledge
knowledge; ; ( 184)
(184) some
some in
in regarding
regarding I:vara
Isvara as as
the
the free
free creator
creator of of the world. Some
the world. Some think
think that that the
the world
world is is
born
born of of interaction
interaction and and that
that there
there is is no
no [special]
[special] cause
cause other
other
than
than this
this cause,
cause, and and clinging
clinging to to it
it they
they have have nono awakening
awakening
because of
because of stupidity,
stupidity, and and they
they conceive Nirvana to
conceive Nirvana to consist
consist inin
this non-awakening.
this non-awakening.
Again,
Again, Mahamati,
Mahamati, some some philosophers
philosophers conceive conceive Nirvana
Nirvana
to
to bebe the
the attaining
attaining of
of the
the true
true path.
path. Some
Some cherish
cherish the
the
thought
thought of
of Nirvana
Nirvana as
as where
where there
there is
is the
the union
union of
of qualities
qualities
and their
and their owner,
owner, from from which
which therethere is is oneness
oneness and and otherness,
otherness,
bothness and
bothness and not-bothness.
not-bothness. Some imagine that
Some imagine that Nirvana
Nirvana is is
where
where theythey see see the
the self-nature
self-nature of of things
things existing
existing allall by
by its
its

own nature, such

own nature, such as as the
the variegated
variegated feathersfeathers of of the
the peacock,
peacock,
variously
variously formed
formed precious stones,
precious stones, or
or the
the pointedness
pointedness of of a a
thorn.
thorn.
Some, Mahamati, conceive
Some, Mahamati, conceive Nirvana
Nirvana in in the
the recognition
recognition of of
the
the twenty-five
twenty-five TattvasTattvas (truths)
(truths) ; some
;
some in in the
the king
king's 's obser-
obser
vance
vance of of the teaching of
the teaching of the
the six
six virtues.
virtues. Some,
Some, seeing that
seeing that
time
time is is a
a creator
creator and and thatthat thethe rise
rise ofof thethe world
world depends
depends on on
time, conceive
time, conceive that that Nirvana
Nirvana consists
consists in in recognising
recognising this this fact.
fact.
Again,
Again, Mahamati,
Mahamati, some some conceive
conceive beingbeing to to bebe Nirvana,
Nirvana, some some
non-being,
non-being, while
while some
some conceive
conceive that
that all
all things
things andand Nirvana
Nirvana
are
are not
not toto be
be distinguished
distinguished one one from
from the the other.
other.
All
All these
these views
views of of Nirvana
Nirvana severally
severally advanced
advanced by by the
the
philosophers
philosophers with with their reasonings are
their reasonings are notnot in accord with
in accord with
logic,
logic, nor
nor areare they acceptable to
they acceptable to the
the wise.
wise. Mahamati,
Mahamati, they they
all
all conceive
conceive Nirvana
Nirvana dualistically
dualistically and and in in a a causal
causal connection.
connection.
By
By these
these discriminations,
discriminations, Mahamati,Mahamati, all all philosophers
philosophers imagine
imagine
Nirvana,
Nirvana, but but there
there is is nothing
nothing rising,
rising, nothing
nothing disappearing
disappearing
here,
here, [and
[and there
there is is no
no room
room for for discrimination.]
discrimination.] Mahamati,
Mahamati,
each philosopher
each philosopher relying relying on
on his
his own
own text-book
text-book from
from which
which
he draws his
he draws understanding and
his understanding and intelligence,
intelligence, examines
examines [the
[the
subject]
subject] and and sinssins against
against [the [the truth]
truth],, because
because [the [the truth]
truth]
is
is not
not such
such as as isis imagined
imagined by by him
him;; [his[his reasoning]
reasoning] ends ends inin
setting
setting the
the mind
mind to to wandering
wandering about about and and becoming confused,
becoming confused,
as
as Nirvana
Nirvana is is not
not toto be
be found
found anynrhere.
anywhere.
Again,
Again, Mahamati,
Mahamati, there there are are others
others who, who, roaring
roaring withwith
160
160 LANKAVATARA SUTRA

their
their all-knowledge
all-knowledge as as a a lion
lion roars,
roars, explain
explain Nirvana
Nirvana in in the
the
following
following wisewise : that
:that is,is, Nirvana
Nirvana is is where
where it is recognised
it is recognised thatthat
there
there is is nothing
nothing but but whatwhat is seen of
is seen of the
the Mind
Mind itself
itself;; where
where
there
there is is no
no attachment
attachment to to external
external objects,
objects, existent
existent or or non
non-
existent
existent;; where,
where, getting
getting rid rid ofof the
the four
four propositions,
propositions, there there
is
is an
an insight
insight into
into the
the abode
abode of of reality
reality as as it
it is
is ; where,
; where, recog
recog-
nising
nising the
the nature
nature of
of the
the Self-mind,
Self (185)
-mind, (185) one
one does
does not
not cherish
cherish
the
the dualism
dualism of of discrimination
discrimination;; where grasped and
where grasped and grasping
grasping
are
are nono more
more obtainable
obtainable;; where where allall logical measures are
logical measures are not
not
seized
seized upon
upon as as it
it is
is realised
realised that that they
they never
never assert
assert themselves
themselves ; ;

where
where the idea of
the idea of truth
truth is is not
not adhered
adhered to to but treated with
but treated with
indifference because of
indifference because of its causing aa bewilderment
its causing bewilderment;; where, where,
by the
by the attainment
attainment of of the exalted Dharma
the exalted Dharma which which lieslies within
within
the inmost
the inmost recesses
recesses of of oneone's 's being,
being, the
the two
two forms
forms of
of egoless
egoless-
ness
ness are recognised, the
are recognised, the twotwo forms
forms of of passions
passions subsided,
subsided, and and
the
the two
two kinds
kinds of of hindrance
hindrance cleared cleared awayaway;; where
where the the stages
stages
of Bodhisattvahood are
of Bodhisattvahood are passed
passed one one after
after another
another until
until the
the
stage
stage of of Tathagatahood
Tathagatahood is is attained,
attained, in in which
which all all the
the Samadhis
Samadhis
beginning with
beginning with the the Mayopama (Maya-like) are
Mayopama (Maya-like) realised, and
are realised, and
the Citta, Manas,
the Citta, Manas, and and Manovijiiana
Manovijnana are are put
put away
away::1 [here
1
[here
indeed
indeed theythey saysay Nirvana
Nirvana is is to
to be
be found]
found] . .

69.
69. Nirvana
Nirvana is severally conceived
is severally conceived by by the
the philosophers
philosophers ; ;

(186)
(186) but
but theirs
theirs is
is no
no more
more than
than imagination,
imagination, it it is
is not
not the
the
way
way of of emancipation.
emancipation.
70.
70. Released
Released of of bound
bound and and binding
binding and and free
free from
from allall

expediencies,
expediencies, the the philosophers
philosophers imagine imagine they they areare emancipated,
emancipated,
but emancipation
but emancipation is is not
not to to be
be found
found there.
there.
71.
71. Divided
Divided into into many
many aa school
school are are the
the systems
systems of of the
the
philosophers
philosophers ;
;
there
there is
is thus
thus no
no emancipation
emancipation in
in them,
them, because
because
of their imagination
of their imagination stupidly carried on.
stupidly carried on.
72. Wrongly
72. Wrongly imbued
imbued with
with the
the ideas
ideas of
of cause
cause and
and effect,
effect,
all
all the
the philosophers
philosophers are are beguiled,
beguiled, and and their
their is is thus
thus nono eman
eman-
cipation for
cipation for them
them who who are are ofof the dualistic school
the dualistie school ofof being
being
and non-being.
and non-being.
73.
73. The
The ignorant
ignorant are are delighted
delighted with with discoursing
discoursing and and

1 This whole
whole paragraph
paragraph which
which ought
ought to
to be
be where
where it
it is in the
is in
1
This the
pl'esent
present translation,
translation, is put after
is put after the
the paragraph
paragraph preceding
preceding the last one
the last one
in the
in the Sanskrit
Sanskrit text and also
text and also in
in Sung. Delete loalpayanti
Sung. Delete (p. 185,
Icalpayanti (p. 1. 6)
185, 1. 6)..
 CHAPTER
CHAPTER THREE
THREE 161
161

false
false reasoning
reasoning [but] [but] theythey areare unable
unable to to raise
raise anyany great
great
intelligence towards truth (tattva)
intelligence towards truth (tattva) discoursing is
,
, discoursing is a
a source
source ofof
suffering
suffering in
in the
the triple world,
triple world, while
while truth
truth is
is the
the extinguisher
extinguisher
of suffering.
of suffering.
74.
74. Like
Like an image seen
an image seen inin aa mirror,
mirror, which
which is is not
not real,
real,
the
the Mind
Mind is is seen
seen byby the
the ignorant
ignorant in in aa dualistic
dualistic form
form inin the
the
mirror
mirror of of habit-energy.
habit-energy.
75. When
75. When it it is
is not
not thoroughly
thoroughly understood
understood that that there
there
is nothing
is nothing but but what
what isis seen
seen ofof the
the Mind
Mind itself,
itself, dualistic
dualistic dis
dis-
criminations
criminations take take place
place;; when
when it it isis thoroughly understood
thoroughly understood
that
that there
there is is nothing
nothing but but what
what is is seen
seen of
of the
the Mind
Mind itself,
itself,
discrimination
discrimination ceases.ceases.
76. Mind
76. Mind is is no
no other
other than
than multiplicity,
multiplicity, [and[and yetyet itit is]
is]
devoid
devoid of of qualified
qualified and and qualifying
qualifying ; forms
;
forms are
are visible
visible butbut not
not
in
in the
the way
way as as seen
seen discriminated
discriminated by by thethe ignorant.
ignorant.
77.
77. The
The triple
triple world
world is is no
no other
other than
than discrimination,
discrimination,
there
there areare nono external
external objects
objects;; discrimination
discrimination sees sees multipli
multipli-
city,
city, this
this is not understood
is not understood by by the
the ignorant.
ignorant.
((187)
187) 78.78. [The[The truth]
truth] is is told
told [differently]
[differently] discrim
discrim-
inated
inated in in the
the different
different sutras because of
sutras because of names
names andand notions
notions ;;

[yet] apart from

[yet] apart words no
from words meaning is
no meaning attainable.
is attainable.

LXXV
At
At that
that time Mahamati the
time Mahamati the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said
this
this to
to him
him : Tell
: Tell me,
me, Blessed
Blessed One, Tathagata, Arhat,
One, Tathagata, Arhat, Fully- Fully
Enlightened
Enlightened One,One, concerning
concerning thethe self-nature
self -nature ofof Buddhahood,
Buddhahood,
whereby
whereby II andand other
other Bodhisattva-Mahasattvas,
Bodhisattva-Mahasattvas, understand
understand-
ing
ing well
well what
what constitutes
constitutes the
the self-nature!
self-nature 1 of
of the Tathagata,,
the Tathagata
may
may have
have both ourselves and
both ourselves and others
others awakened
awakened [in [in the
the truth]
truth] . .

The
The Blessed
Blessed One
One said
said : Then,
Then, Mahamati,
: Mahamati, ask ask me
me as you
as you
desire, according to
desire, according to which
which I I will
will answer.
answer.
Mahamati
Mahamati replied
replied:: Blessed
Blessed One,
One, isis the
the Tathagata,
Tathagata, thethe
Arhat,
Arhat, the
the Fully-Enlightened
Fully-Enlightened One
One to
to be
be considered
considered unmade
unmade
or
or made,
made, an an effect
effect or
or a
a cause,
cause, predicated
predicated or or predicating,
predicating, an an
expression
expression or or that
that which
which is is expressed,
expressed, knowledge
knowledge or
or that
that
which
which is is knowable
knowable?? Is Is the
the Blessed
Blessed OneOne different
different from
from allall
these
these expressions,
expressions, or not?
or not
1. Tathagata-svabhavalausala, instead of
Tafhagata-si)abliavakuala, instead of 8valau.ala.
162
162 LANKAVATARA SUTRA

The Blessed One

The Blessed One saidsaid:: IfIf the
the Tathagata,
Tathagata, Arhat, Arhat, Fully
Fully-
Enlightened
Enlightened One One is is to
to bebe described
described by those expressions,
by those expressions, he he
is neither
is made nor
neither made nor unmade,
unmade, neitherneither an effect nor
an effect nor a a cause.
cause.
Why
Why ?? Because
Because the the error
error of of dualism
dualism would would here here bebe committed.
committed.
If, Mahamati,
If, Mahamati, the
the Tathagata
Tathagata is
is something
something made, he
made, he is is im
im-
permanent
permanent; ; if
if he
he is
is impermanent,
impermanent, anything anything made
made would
would be
be
aa Tathagata,
Tathagata, which which is is not
not desired
desired by by myself
myself and and other
other Tatha
Tatha-
gatas.
gatas. If
If he
he is is something
something unmade, unmade, his his self-essence
self-essence being being
attainment,
attainment, all all the
the preparations
preparations brought brought forward
forward [for [for thethe
realisation . of
realisation of Tathagatahood]
Tathagatahood] will will be useless, ((188)
be useless, 188) likelike a a
hare
hare's 's horns,
horns, or or a barren woman
a barren woman's 's child, because of
child, because of their
their
never
never having
having been been made.made. That That whichwhich is is neither
neither an an effect
effect
nor
nor a cause, Mahamati,
a cause, Mahamati, is
is neither
neither a
a being
being nor
nor a
a non-being
non-being;;
and
and that
that which
which is is neither
neither a being nor
a being nor a non-being is
a non-being is outside
outside
the
the four
four propositions.
propositions. The The four four propositions,
propositions, Mahamati,Mahamati,
belong
belong to to worldly
worldly usage. usage. That That whichwhich is is outside
outside the the fourfour
propositions
propositions is is no
no more
more thanthan a a word,
word, likelike a a barren
barren woman's
woman's
child.
child. Mahamati,
Mahamati, a a barren
barren woman's
woman's child child is is a a mere
mere word
word
and
and is is beyond
beyond the
the four
four propositions.
propositions. As
As it
it is
is beyond
beyond them, them,
the
the wise
wise know
know it it to
to bebe not subject to
not subject to measurement.
measurement. So So is is

the meaning
the meaning of
of all
all the
the terms
terms concerning
concerning the
the Tathagata
Tathagata to
to be
be
understood
understood by by the
the wise.
wise.
It
It is
is told
told by by me me that
that allall things
things are are egoless
egoless;; by by this
this is is
meant,
meant, Mahamati,
Mahamati, that that they
they are are devoid
devoid of of selfhood
selfhood;; hence hence
this egolessness.
this egolessness. What What II mean mean is is that
that allall things
things have have eacheach
its own
its own individuality
individuality which which does does not not belong
belong to to another,
another,
as
as in
in the case of
the case of a a cow
cow andand aa horse.
horse. For For example,
example, Mahamati,
Mahamati,
the being of
the being of a a cow
cow is is not
not ofof horse-nature,
horse-nature, nor
nor is
is the
the being of
being of
aa horse
horse of of cow-nature.
cow-nature. This This [exemplifies]
[exemplifies] the
the case
ease of
of neither
neither
being
being nor nor non-being.
non-being. Each Each of of them
them is is not
not without
without its its own
own
individuality, each
individuality, each is is such
such as as itit is
is byby its
its own nature. In
own nature. In
the same
the same way,way, Mahamati,
Mahamati, things things are are not each without
not each without its its
own individuality,
own individuality, they they areare such
such as as they are, and
they are, and thus
thus the the
ignorant
ignorant and
and simple-minded
simple-minded fail
fail to
to understand
understand the
the significa-:
significa-
tion of
tion of egolessness
egolessness by reason of
by reason of their
their discrimination
discrimination ; indeed,
; indeed,
they
they are
are not
not free
free from
from discrimination.
discrimination. The
The samesame is is to
to bebe
known exactly about
known exactly about all things being
all things being empty, unborn,
empty, unborn, and
and
without
without self-nature.
self-nature.
 CHAPTER
CHAPTEE THREE 163
163

In
In the
the same
same wayway thethe Tathagata
Tathagata and and thethe Skandhas
Skandhas are are
neither
neither not-different
not-different nor nor different.
different. If
If hehe is is not
not different
different
from
from the Skandhas, he
the Skandhas, he isis impermanent
impermanent as as ((189)
189) the Skandhas
the Skandhas
are
are something
something made. made. If If they
they are are different,
different, they they areare two
two
separate entities
separate entities;; the
the case
case is is like
like a a cow
cow's 's horns.
horns. As they
As they
look
look alike,
alike, they
they are
are not
not different
different;; as as the
the oneone is is short
short andand
the
the other
other long,
long, they
they are
are different.
different. [[This
This cancan be said] of
be said] of all
all
things.
things. Mahamati,
Mahamati, the
the right
right horn
horn of
of a
a cow
cow is
is thus
thus different
different
from
from herher left
left horn
horn ; so
so is
;
is the
the left
left from
from the the right
right ; the
;
the one
one isis

]longer
onger or or shorter
shorter than
than the the other.
other. The
The samesame can can be be said
said ofof
varieties
varieties of of colours.
colours. Thus
Thus the the Tathagata
Tathagata and and the the Skandhas
Skandhas
are
are neither
neither different nor not-different
different nor not-different the the one
one from
from the other.
the other.
In
In the
the same
same way,
way, thethe Tathagata
Tathagata is is neither
neither different
different nornor
not-different
not-different from from emancipation,
emancipation, he he can
can be be described
described in in terms
terms
of
of emancipation.
emancipation. If If the
the Tathagata
Tathagata is is different
different from from eman
eman-
cipation,
cipation, he
he partakes
partakes of
of the
the nature
nature of
of a
a material
material object
object ; if
;
if

he
he does
does hehe isis impermanent.
impermanent. If
If he
he is
is not
not different,
different, there
there will
will
be
be nono distinction
distinction in in the attainments of
the attainments of the
the Y ogins, and,
Yogins, and,
Mahamati,
Mahamati, a a distinction
distinction is is seen
seen in in thethe Y ogins ; therefore,
Yogins; therefore,
[the
[the Tathagata]
Tathagata] is is neither
neither different
different nor nor not-different
not-different [from [from
emancipation]
emancipation] . .

In
In thethe same way, knowledge
same way, knowledge is is neither
neither different
different nor nor
not-different from
not-different from that
that which
which is known. That,
is known. That, Mahamati,
Mahamati,
which
which is is neither
neither eternal
eternal nor nor not-eternal,
not-eternal, neitherneither effect
effect nor
nor
cause,
cause, neither
neither effect-producing
effect-producing nor
nor not-effect-producing,
not-effect-producing,
neither
neither knowledge
knowledge nor nor that
that which
which is is knowable,
knowable, neither pre
neither pre-
dicated
dicated nor predicating, neither
nor predicating, neither the the Skandhas
Skandhas nor nor different
different
from
from the Skandhas, neither
the Skandhas, neither that that which
which is is expressed
expressed nor nor ex-ex
pression,
pression, nornor bound-up
bound-up with oneness and
with oneness otherness, with
and otherness, both
with both-
ness
ness and
and not-bothness,-this
not-bothness, this is is something
something removed removed from from allall
measurement
measurement ; that ;
that which
which is removed from
is removed from all all measurement
measurement
is
is not
not expressible
expressible in in words
words;;l that
1
that which
which is not expressible1
is not expressible
1

is
is something
something unborn unborn;; thatthat which
which is is unborn
unborn is is not subject
not subject
to
to destruction
destruction ; that that which
;
which . is .
is not
not subject
subject to to destruction
destruction
(190)
(190) isis like
like space,
space, and,
and, Mahamati,
Mahamati, space space is is neither
neither an effect
an effect
nor
nor a cause. That
a cause. That which
which is is neither
neither an an effect
effect nornor a a cause
cause is is
som ething unconditioned.
something unconditioned. That That whichwhich is is unconditioned
unconditioned
1 After Sung.
1
After Sung.
164
164 LANKAVATARA SUTRA

goes beyond
goes beyond all all idle
idle reasonings.
reasonings. That That which
which goesgoes beyond
beyond all all

idle
idle reasonings,
reasonings, thatthat is is the
the Tathagata.
Tathagata. Mahamati,Mahamati, this this isis

the essence of perfect enlightenment,

the essence of perfect enlightenment, this
this is
is the
the self-nature
self-nature
of Buddhahood which
of Buddhahood which is removed from
is removed from all senses and
all senses and
measurements.
measurements. So So it
it isis said
said::
79.
79. That
That which
which is is released
released fromfrom senses
senses and and measure
measure-
ments
ments is is neither
neither an an effect
effect nor
nor a a cause
cause ; it it has
;
has nothing
nothing to to do
do
with
with knowledge
knowledge and and that
that which
which is is toto be
be known
known;; it it is
is free
free
from
from predicated
predicated and and predicating.
predicating.
80.
80. There
There is is something
something which which is is nowhere
nowhere to to be
be seen
seen byby
anybody
anybody as
as the
the Skandhas,
Skandhas, causation, enlightenment of
causation, enlightenment ;
; of that
that
which
which is is nowhere
nowhere to to be seen by
be seen by anybody,
anybody, what what description
description
an
can we we make
make ??
81. It
81. It is
is not
not something
something made made nornor unmade,
unmade, it it is neither
is neither

an effect nor
an effect nor a cause, it
a cause, it is
is neither
neither the Skandhas nor
the Skandhas nor not-
not
Skandhas, nor
Skandhas, nor isis it
it other
other than
than thethe combination.
combination.
82. There
82. There is is something
something that that is is not
not toto be seen by
be seen by the
the
discrimination
discrimination of of its
its being,
being, nor nor isis itit to
to bebe known
known as as non
non-
existent
existent ; such
;
such isis the
the self-essence
self-essence of of allall things.
things.
83. Accompanied
83. Accompanied by being,by being, there
there is
is non-being
non-being;; accomaccom-
panied by non-being
panied by non-being there
there is
is being
being ;;
as
as thus
thus non-being
non-being is is not
not
to
to bebe known
known [by [by itself]
itself],, being
being is is not
not to to be
be discriminated.
discriminated.
84.
84. Those
Those whowho cling
cling toto mere
mere words,
words, not not knowing
knowing what what
is
is meant
meant by by anan ego-soul
ego-soul and egolessness, are
and egolessness, immersed in
are immersed in
dualism
dualism ; they
they areare corrupted
corrupted and and lead
lead thethe ignorant
ignorant to to corrup-
; corrup- .
tion.
tion.

(191) 85.
(191) 85. When they they seesee my religion liberated
my religion liberated from from
all detriments, they
all detriments, they behold
behold properly,
properly, they they do
do not
not defile
defile the
the
world-leaders.
world-leaders.

LXXVI
LXXVI
At
At that
that time
time again,
again, Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva
sattva said
said this
this to
to the One : Tell
Blessed One
the Blessed Tell me,
me, Blessed
Blessed One
: One ; ;

tell
tell me, Sugata. Mention
me, Sugata. Mention is made in
is made in the
the canonical books of
canonical books of
the Blessed One
the Blessed One's's being
being subject
subject neither
neither to to birth nor to
birth nor to
destruction,
destruction, and
and it
it is
is declared
declared by
by you
you that
that this
this being subjectt
being subjec
neither
neither to
to birth
birth nor
nor to destruction is
to destruction is an
an epithet
epithet of
of the
the Tath a
Tatha-
gata.
gata. Now,
Now, Blessed
Blessed One, by
One, by this
this being subject
being subject neither
neither to
to
 CHAPTER
CHAPTEE THREE 165
165

birth
birth nornor to to destruction,
destruction, is is aa non-entity
non-entity meant meant? And And is is itit

another
another namename for for the
the Tathagata,
Tathagata, as as is
is declared
declared by by the
the Blessed
Blessed
One
One?? It It isis taught
taught by by the the Blessed
Blessed One One thatthat all
all things
things are are
subject
subject neither
neither to to birth
birth nor nor toto destruction
destruction because
because they they are are
not
not toto be
be seen
seen inin the
the dualistic aspect of
dualistic aspect of being
being and and non-being.
non-being.
If
If all
all things
things are are unborn,
unborn, Blessed
Blessed One, One, no no oneone can
can take hold
take hold
of
of anything
anything because
because nothing
nothing has
has ever
ever been
been born
born ;;
and
and if
if that
that
is
is another
another name name of of something,
something, what
what can
can this
this something
something be, be,
Blessed One
Blessed One ?
The
The Blessed
Blessed One One said
said : Then,
:
Then, Mahamati,
Mahamati, listen listen well
well andand
reflect
reflect well
well within
within yourself
yourself ; I I will
;
will tell
tell you.
you.
Certainly,
Certainly, Blessed
Blessed One,One, said
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva and gave ear to
Mahasattva and gave ear to the Blessed One. the Blessed One.
The
The Blessed
Blessed One One ,said
said this
this to to him
him : Mahamati,
:
Mahamati, the the Tatha
Tatha-
gata
gata is
is not
not a
a non-entity
non-entity ;;
nor
nor is
is he
he to
to be
be conceived
conceived as
as all
all things
things
are,
are, as
as neither
neither born
born nor
nor disappearing
disappearing; ; nor
nor is
is he
he to
to look
look
around
around for for causation
causation [in [in order
order to to appear before others]
appear before others] ; nor
;
nor
is
is he
he without
without signification
signification;; I I refer
refer to to him
him as unborn. ((192)
as unborn. 192)
Nevertheless,
Nevertheless, Mahamati,
Mahamati, there there is is another
another name name forfor thethe Tatha
Tatha-
gata
gata when
when his Dharmakaya assumes
his Dharmakaya assumes a will-body. This
a will-body. This is is
what
what goes beyond the
goes beyond the comprehension
comprehension of of the philosophers,
the philosophers,
S ravakas, Pratyekubuddhas,
Sravakas, Pratyekubuddhas, and and those
those Bodhisattvas
Bodhisattvas still still

abiding
abiding in
in the
the seventh
seventh stage.
stage. The
The unborn, Mahamati, is
unborn, Mahamati, is

synonymous
synonymous with with the Tathagata.
the Tathagata.
For
For instance,
instance, Mahamati,
Mahamati, Indra Indra is is [sometimes
[sometimes known known as] as]
S akra, [sometimes
Sakra, [sometimes? as] as] Purandara
Purandara;; hand hand is is hasta,
hasta, kara,
kara,
pani-,; the
pafIJi body is
the body is tarnu,
tmu, deha, sanra;; the
deha, sarira earth is
the earth is prithivi,
prithim,
bhumi, vasumdhara;; the
~bkumi, vasunulhara the sky
sky isis kha,
kha, akasa, gagana;; all
akasa, gagana all these
these
objects
objects eacheach in in its
its way
way are are designated
designated with with many
many names,names,
synonymously
synonymously used used andand discriminated
discriminated;; but but onon account
account of of
these
these different
different names
names different objects are
different objects are not
not to
to bebe imagined,
imagined,
nor
nor are
are they
they without
without their
their self-nature.
self -nature. The
The same,
same, Mahamati,
Mahamati,
can
can bebe said
said of of myself,
myself, for for I I come
come within
within the the range
range of hear
of hear-
ing
ing ofof ignorant
ignorant people,
people, in in this
this world
world of patience, under
of patience, under many
many
names,
names, amounting
amounting tto o aa hundred
hundred thousand
thousand times times three asam
three asam-
khyeyas,
khyeyas, and and they address me
they address me by by these
these names
names not not knowing
knowing
that
that they
they areare all
all other names of
other names of the
the Tathagata.
Tathagata, Of Of these,
these,
Mahamati,
Mahamati, some some recognise
recognise me me as as the
the Tathagata,
Tathagata, some some as as thethe
166
166 LANKAVATARA SUTRA

Self-existent
Self -existent One, One, some
some as Leader, as
as Leader, as Vinayaka
Vinayaka (Remover)
(Remover),,
as
as Par:ia;layaka
Parinayaka ((Guide), Guide ) , as as Buddha,
Buddha, as as Rishi
Rishi (Ascetic)
(Ascetic),, as as
Bull-king,
Bull-king, as as Brahma,
Brahma, as Vishnu, as
as Vism;lU, as I svara, as
Isvara, as Original
Original Source
Source
(pradhiina)
(pradhana),, as as Kapila,
Kapila, as as Bhutanta
Bhutanta ((End End of of Reality)
Reality),, as as
Arishta,
Arishta, as
as Nemina,
Nemina, as
as Soma
Soma (moon
(moon), ) , as
as the
the Sun,
Sun, as
as Rama,
Rama,
as
as Vyasa,
Vyasa, as as S uka, as
Suka, as Indra,
Indra, as as Balin,
Balin, as as VarU1).a,
Varuna, as as is
is known
known
to
to some
some ; while
;
while others recognise me
others recognise me asas OneOne who
who is is never
never bornborn
and
and never passes away,
never passes away, as as Emptiness,
Emptiness, as as Suchness,
Suchness, as as Truth,
Truth,
as
as Reality,
Reality, as as Limit
Limit of of Reality,
Reality, ((193)193) as as the
the Dharmadhatu,
Dharmadhatu,
as
as Nirvana,
Nirvana, as as the
the Eternal,
Eternal, as as Sameness,
Sameness, as as Non-duality,
Non-duality, as as
the
the Undying,
Undying, as as the
the Formless,
Formless, as as Causation,
Causation, as as the Doctrine
the Doctrine
of
of Buddha-cause,
Buddha-cause, as Emancipation, as
as Emancipation, as the
the Truth
Truth of of the Path,
the Path,
as
as thethe All-Knower,
All-Knower, as
as the
the Victor,
Victor, as
as the
the Will-made
Will-made Mind.
Mind.
Mahamati,
Mahamati, thus thus in in full possession of
full possession of oneone hundred
hundred thousand
thousand
times
times threethree asamkhyeyas
asamkhyeyas of
of appellations,
appellations, neither
neither more
more nor
nor
less,
less, in in this
this world
world and and in in other
other worlds,
worlds, I I am known
known to to the
the
peoples,
peoples, like like the
the moon
moon in in water
water which
which is is neither
neither in in it nor
it nor

out
out of of it.
it. But
But this
this isis not
not understood
understood by by the
the ignorant
ignorant who who
have
have fallen
fallen into into thethe dualistic
dualistic conception
conception of of continuity.!
continuity.
1

Though they honour, praise,

Though they honour, praise, esteem, esteem, and
and revere
revere me, they
me, they do
do
not
not understand
understand well well the
the mening
meaning of of words
words and and definitions
definitions;;
they
they do
do not
not distinguish ideas,
distinguish ideas, they they do
do not
not have
have their
their ownown
truth, and, clinging
truth, and, clinging to
to the
the words
words of
of the
the canonical
canonical books,
books, they
they
imagine
imagine that that not
not being
being subject
subject to to birth
birth and and destruction
destruction means means
aa non-entity,
non-entity, and and fail
fail to
to see
see that
that it
it is
is one
one ofof the
the many
many names
names
of
of the
the Tathagata
Tathagata as as in
in the
the case
case ofof Indra, S akra, Purandara.
Indra, Sakra, Purandara.
They
They have
have no no confidence
confidence in in the
the texts
texts where
where the the self-standing
self -standing
truth
truth is revealed, since
is revealed, since in in their
their study
study of of allall things
things they they
follow
follow meremere words
words as as expressed
expressed in
in the
the texts
texts trying thereby
trying thereby
to
to gain
gain into
into the
the meaning.
meaning.
Thus,
Thus, Mahamati,
Mahamati, these these deluded
deluded onesones would
would declare
declare thatthat
as words are
as words are soso is
is meaning,
meaning, that that meaning
meaning is is not
not otherwise
otherwise
than
than words.
words. For For what
what reason
reason?? Because
Because meaningmeaning has has nono
body
body of of itsits own
own andand cannot
cannot be be different
different from from words.
words. That That
the
the unintelligent
unintelligent declare
declare words
words to to be identical with
be identical with meaning,
meaning,
is
is due
due to to their
their ignorance
ignorance as as to
to the
the self-nature
self-nature of of words.
words.
They
They do
do not
not know, Mahamati,
know, Mahamati, that
that words
words (194)
(194) are
are subject
subject
1
:I. This
This is
is missing
missing in
in T'ang
T'ang and
and Sung.
Sung.
 CHAPTER'
CHAPTER THREE
THEEE 167
167

to birth
to birth and and deathdeath whereas
whereas meaningmeaning is is not.
not. Mahamati,
Mahamati,
words
words are dependent on
are dependent on letters,
letters, but but meaning
meaning is is not.
not. As
As
,meaning
meaning is is freed
freed from from existence
existence and and non-existence,
non-existence, it it is
is not
not
born,
born, it it has
has nono substratum.
substratum. And, And, Mahamati,
Mahamati, the the Tathagatas
Tathagatas
do
do not
not teach
teach the
the doctrine
doctrine that
that is
is dependent
dependent upon letters.
upon letters. As
As
to
to letters,
letters, their
their bein
being g or
or non-being
non-being is
is not
not attainable
attainable; ; it
it is
is

otherwise
otherwise with with the the thought
thought that
that is
is never
never dependent
dependent on
on letters.
letters.
Again,
Again, Mahamati,
Mahamati, anyone anyone that that discourses
discourses on on a a truth
truth thatthat is is
dependent
dependent on on letters
letters is is a a mere
mere prattler because truth
prattler because truth is is

beyond
beyond letters.
letters. For
For this
this reason,
reason, Mahamati,
Mahamati, it it is
is declared
declared in in
the
the canonical
canonical text text by by myself
myself and and other
other Buddhas
Buddhas and and Bodhi
Bodhi-
sattvas
sattvas that that not not a a letter
letter is is uttered
uttered or or answered
answered by by the the
Tathagatas.
Tathagatas. For
For what
what reason
reason? ? Because
Because truths
truths are
are not
not
dependent on
dependent on letters.
letters. It
It isis not
not that
that they
they never declare what
never declare what
is
is in
in conformity
conformity with with ' meaning
meaning ; when
;
when theythey declare
declare anything,
anything,
it
it is according to
is according to thethe discrimination
discrimination [of [of all
all beings]
beings].. If, If,
Mahamati,
Mahamati, the the truth
truth is is not
not declared!
declared 1 [in words] the
[in words] the scrip
scrip-
tures
tures containing
containing all all truths
truths will will disappear,
disappear, and and whenwhen the the
scriptures disappear there
scriptures disappear there willwill be be no Buddhas, S
no Buddhas, ravakas,
Sravakas,
Pratyekabuddhas,
Pratyekabuddhas, and and Bodhisattvas
Bodhisattvas ; and;
and when
when therethere is is no
no
one
one [to[to teach]
teach] ,
, what
what is
is to
to be
be taught
taught and
and to
to whom
whom ?
? For
For this
this
reason,
reason, then,then, Mahamati,
Mahamati, the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva is is not
not
to
to become
become attached
attached to to thethe words
words of of the
the canonical
canonical texts. texts.
Mahamati,
Mahamati, owing owing to to the
the functioning
functioning of the minds
of the minds of of sentient
sentient
beings, the
beings, the canonical
canonical texts sometimes deviate
texts sometimes deviate fromfrom their their
straightforward
straightforward course course;; religious discourses are
religious discourses are given
given by by
myself
myself and and other
other Tathagatas,
Tathagatas, Arhats, Arhats, Fully-Enlightened
Fully-Enlightened
Ones
Ones in in response
response to to varieties
varieties of of faiths
faiths on on the
the part
part of of beings,
beings,
in order
in order to to remove
remove them them from from [the bondage
[the bondage of] of] the
the Citta,
Citta,
Manas
Manas and and Manovijfiana,
Manovijnana, and
and not
not for
for the
the attainment
attainment and
and
establishment
establishment of of self-realisation
self-realisation which issues from
which issues from noble noble
wisdom.
wisdom. When there there is is the
the recognition
recognition of of the
the fact
fact that
that all all
things
things are are characterised
characterised with with imagelessness
imagelessness and and that
that there
there is is

nothing
nothing in in the
the world
world but but what
what is seen of
is seen of the
the Mind
Mind itself,
itself,
there
there is is the
the discarding
discarding of of the
the dualistic
dualistic discrimination.
discrimination.
Therefore,
Therefore, Mahamati,
Mahamati, let let the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva
1 According
According toto the
the Chinese
Chinese versions.
versions. Upaaaylinupaaliylit in
Upadayaniipadayat in this
this
connection
connection is
is not
not quite
quite intelligible.
intelligible.
168
168 LANKAVATARA SUTRA

be
be in
in conformity
conformity with with the the meaning
meaning ((195) 195) and
and not not with
with the
the
letter.
letter. Mahamati,
Mahamati, a a son
son or or a a daughter
daughter of of aa good
good family
family who who
conforms
conforms himself
himself or or herself
herself to to the
the letter
letter will
will ruin
ruin his his or
or her
her
understanding'
understanding of
of ultimate
ultimate realityl
reality
1
and
and will
will cause
cause others
others to
to
fail
fail to
to recognise [the
recognise [the truth] truth] . . Continuing
Continuing to
to cherish
cherish wrong
wrong
views,
views, one
one's 's own
own assertion
assertion is is confounded
confounded by by the
the philosophers
philosophers
who
who do do not
not understand
understand well well what
what characterises
characterises all all the
the stages
stages
of
of the
the Dharma,
Dharma, and and whowho havehave no no adequate
adequate knowledge
knowledge as as to
to
the
the interpretation
interpretation of of words.
words. If If they
they well
well understand
understand what what
characterises
characterises all all the
the stages
stages of of thethe Dharma
Dharma and are adequately
and are adequately
equipped
equipped with
with the
the interpretation
interpretation of
of words
words and
and expressions,
expressions,
and
and have
have a a good
good understanding
understanding of of the
the meaning
meaning and and reason
reason
of
of all
all things, they
things, they will
will properly
properly enjoy byenjoy by themselves
themselves the
the bliss
bliss
of
of formlessness
formlessness while while others
others are are properly
properly established
established in in the
the
Mahayana.
Mahayana. Being Being properly
properly embracedembraced in in the
the Mahayana
Mahayana they they
will,
will, Mahamati,
Mahamati, be be inin the
the embrace
embrace of of the Buddhas, S
the Buddhas, ravakas,
Sravakas,
Pratyekabuddhas,
Pratyekabuddhas, and and Bodhisattvas.
Bodhisattvas. Being Being embraced
embraced by by
the
the Buddhas,
Buddhas, Bodhisattvas,
Bodhisattvas, Pratyekabuddhas,
Pratyekabuddhas, and and S ravakas,
Sravakas,
they
they will
will [in [in turn]
mbrace all
turn] eembrace beings. Embracing
all beings. Embracing all all
beings they
beings they will
will embrace
embrace the
the good
good Dharma.
Dharma. The
The good
good
Dharma
Dharma being being embraced,
embraced, the the Buddha-seeds
Buddha-seeds will will notnot be be
destroyed.
destroyed. When the the Buddha-seeds
Buddha-seeds are are not
not destroyed,
destroyed, the the
excellent
excellent abodes
abodes willwill bebe attained.
attained. When When thus
thus these
these excellent
excellent
abodes
abodes areare attained,
attained, lVlahamati,
Mahamati, the the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas
will see to
will see to it
it that
that [all
[all beings]
beings] , being
,
established in
being established in the Maha
the Maha-
yana,
yana, are
are born
born there
there [in
[in the
the excellent
excellent abodes
abodes], ] , and
and fortify
fortify-
ing themselves
ing themselves with with the the tenfold
tenfold supernatural
supernatural power power and and
assuming
assuming various
various forms,
forms, (196)(196) they they will
will discourse
discourse on
on the
the
Dharma
Dharma in in conformity
conformity to to itsits true
true nature tathiitva) , and
nature ((tathdtva), and
with a
with a thorough
thorough knowledge
knowledge of of various
various wishes
wishes and charac
and charac-
teristics of
teristics beings. Now the
of beings. the true nature of
true nature of things
things (tathiitva)
(tatMtv a]
is characterised by
is characterised non-differentiation and
by non-differentiation trueness, it
and trueness, is
it is

neither
neither coming
coming nor departing, it
nor departing, it puts
puts a a stop
stop to to all idle
all idle
reasonings, and
reasonings, and itit is
is called
called the the truth
truth (tattvam
(tattvam]) . .

Therefore, Mahamati,
Therefore, Mahamati, let
let son
son or
or daughter
daughter of of a a good
good
family take
family take good
good heed
heed not not toto getget attached
attached to
to words
words as
as being
being
in perfect
in perfect conformity
conformity with with meaning,
meaning, becausebecause thethe truth
truth is is not
not
1 Bead paramartha
Read paramartha after
after Sung
Sung and
and Wei.
1
Wei.
 CHAPTER THREE 169
169

of
of the
the letter.
letter. Be
Be not
not likelike the
the one
one who
who looks
looks at at the
the finger-tip.
finger-tip.
For instance, Mahamati,
For instance, Mahamati, when
when a
a man
man with
with his
his finger-tip
finger-tip
points at something to sombody, the finger-tip may be taken
points at something to sombody, the finger-tip may be taken
wrongly
wrongly for for the
the thing
thing pointed
pointed at at ; in
;
in like manner, Mahamati,
like manner, Mahamati,
the
the people belonging
people belonging to
to the
the class
class of
of the
the ignorant
ignorant and
and simple
simple-
minded,
minded, like
like those
those of
of a
a childish
childish group,
group, are
are unable
unable even
even unto
unto
their death to
their death abandon the
to abandon idea that
the idea that inin the
the finger-tip
finger-tip of of words
words
there
there is is the
the meaning
meaning itself, itself, and
and willwill notnot grasp
grasp ultimate
ultimate
reality
reality because
because of of their
their intent
intent clinging
clinging to words which
to words which are are
no
no more
more than
than the
the finger-tip
finger-tip to
to them.
them. To
To give
give another
another illus
illus-

tration, Mahamati
tration, Mahamati : boiled
: boiled ricerice is
is the
the proper
proper foodfood for
for infants,
infants,
to
to whom
whom [suppose] somebody
[suppose] somebody gave gave uncooked
uncooked food
food to
to eat.
eat.

In
In this
this case,
case, this
this one
one is is to
to be
be considered
considered to to bebe out
oxit ofof his
his
sense
sense because
because of of his
his notnot knowing
knowing how how to to prepare
prepare foodfood pro
pro-
perly.
perly. So
So it
it is
is with
with thatthat which
which is is neither
neither bornborn nornor destroyed,
destroyed,
Mahamati
Mahamati ; it ;
it will
will not
not manifest
manifest itself
itself toto anybody
anybody unless
unless he he isis

well
well disciplined
disciplined in in it.
it. Therefore,
Therefore, you you should
should mostmost assuredly
assuredly
discipline
discipline yourself
yourself in in this
this and
and notnot bebe like
like one
one whowho grasping
grasping
his
his own
own finger-tip
finger-tip sees
sees the
the meaning
meaning there.
there. For
For this
this reason,
reason,
Mahamati,
Mahamati, (197) (197) youyou should
should energetically
energetically discipline
discipline your
your-
self
self to
to get
get atat the
the meaning
meaning itself.itself.
Mahamati, the
Mahamati, meaning is
the meaning is alone
alone withwith itself
itself ((vivikta)
vivikta )
and
and isis the cause of
the cause of Nirvana.
Nirvana. Words Words are bound up
are bound up with
with dis
dis-
crimination
crimination and and are
are the the carrier
carrier of of transmigration.
transmigration. Mean Mean-
ing,
ing, Mahamati,
Mahamati, is is attained
attained fromfrom much much learning,
learning, and and thisthis
much learning,
learning, Mahamati,
Mahamati, means means to to be be conversant
conversant with with
meanjng
meaning and and not
not with
with words.
words. To To bebe conversant
conversant with with mean
mean-
ing
ing means
means [to [to ascertain]
ascertain] the the view
view which
which is is not
not at at allall

associated
associated withwith any
any philosophical
philosophical school school andand which
which will
will keep
keep
not
not only
only yourself
yourself but but others
others from
from falling
falling into into [the
[the false
false
views]
views] . Being
.
Being so,so, Mahamati,
Mahamati, this this isis said
said toto be
be learned
learned much
much
in
in meaning.
meaning. Therefore,
Therefore, let let seekers
seekers for for meaning
meaning reverently
reverently
approach
approach those
those [who
[who are
are much
much learned
learned in
in it]
it],, but
but those
those who
who
are
are attached
attached to words as
to words being in
as being accord with
in accord meaning, they
with meaning, they
are
are toto be
be left
left to
to themselves
themselves and and to to bebe shunned
shunned by by truth
truth-
seekers.
seekers.
170
170 LANKAVATARA SUTRA
LANKAVATARA

LXXVII
LXXVII
Further,
Further, Mahamati
Mahamati to to whom
whom the the Buddha's
Buddha's spiritual
spiritual
powers
powers were
were added,
added, said
said: : There
There is
is nothing
nothing specially
specially dis
dis-
tinguishable
tinguishable in in the
the Buddha
Buddha's 's teaching
teaching of of no-birth
no-birth and and no-no
annihilation.
annihilation. Why "Why?? Because
Because all all the philosophers also
the philosophers de
also de-
clare,
clare, Blessed
Blessed One, One, their
their causes
causes to to be
be unborn
unborn and and notnot to be
to be
annihilated
annihilated ; and;
and you, too, Blessed
you, too, Blessed One,
One, declare space, Aprati
declare space, Aprati-
sailhkhyanirodha
samkhyanirodha (annihilation)
(annihilation),, and and Nirvana
Nirvana to to be
be unborn
unborn
and
and notnot toto be
be annihilated.
annihilated. The philosophers declare,
The philosophers declare, Blessed
Blessed
One,
One, that
that the
the world
world rises
rises from
from causal
causal agencies
agencies andand causation,
causation,
while
while thethe Blessed
Blessed One One too too declares
declares thatthat thethe world
world takes
takes itsits

rise
rise from ignorance, desire,
from ignorance, desire, deed,
deed, discrimination,
discrimination, which which work
work
in accordance with
in accordance with thethe lawlaw of causation. Both
of causation. Both thus refer
thus refer
to
to causation,
causation, the the difference
difference being
being in in names
names only.
only.
So
So with
with thethe rise
rise of
of external
external objects,
objects, bothboth you
you andand they
they
assume external
assume causation. Thus,
external causation. Thus, there
there is
is no
no distinction
distinction be
be-
tween your
tween teaching,
your teaching, Blessed
Blessed One,
One, and
and that
that of
of the
the philos
philos-
ophers.
ophers. [With
[With them]them] therethere are are nine substances which
nine substances which are are
regarded
regarded as as unborn
unborn and and not not to to be be annihilated
annihilated:: atoms,atoms,
supreme
supreme soul (pradhana) , Isvara,
soul (pradhana) , Isvara, creator (prajapati),, etc.,
creator (prajapati) etc.,
((198)
198) while,
while, Blessed
Blessed One, One, you you assert
assert thatthat all
all things
things are are
neither
neither bornborn nor nor annihilated
annihilated as as their
their being
being andand non-being
non-being
is
is unattainable.
unattainable. Now as as the
the elements
elements are are indestructible,
indestructible,
their
their self-nature
self -nature is is neither
neither born born nornor annihilated
annihilated;; while
while fol
fol-
lowing
lowing various
various courses
courses of
of transformation,
transformation, what
what constitutes
constitutes
their
their essential
essential nature
nature is is not
not abandoned.
abandoned. Though Though youryour notion
notion
of
of the
the elements
elements may may differ
differ in in form,
form, Blessed
Blessed One,One, it it is
is what
what
has been imagined
has been imagined by by all
all the philosophers as
the philosophers as well
well asas by
by your-
your
self.
self. For
For this
this reason
reason this this teaching
teaching of of yours
yours hashas nothing
nothing-
distinctive.
distinctive. If
If there
there is is anything
anything distinctive
distinctive by by which
which thethe
teaching of
teaching of the Tathagata excels
the Tathagata excels that
that of of the
the philosophers,
philosophers,
pray
pray telltell me.
me. Blessed
Blessed One, One, if if there
there is is nothing distinctive
nothing distinctive
in your
in your own
own teaching,
teaching, we
we can
can say
say that
that there
there is
is something
something of of
Buddhahood
Buddhahood in in the
the teaching
teaching of
of all
all the
the philosophers,
philosophers, because
because
in
in them
them there
there is is a
a cause
cause pointing
pointing to to no-birth
no-birth andand no-annihila-
no-annihila
tion.
tion. It
It was
was declared
declared by by the
the Blessed
Blessed One One that many Tatha-
that many Tatha
gatas
gatas areare notnot born
born simultaneously
simultaneously in the same
in the same district
district in in
 CHAPTER THREE 171
171

one
one world
world But But if if the
the rule
rule of of cause
cause and and effect
effect with
with regard
regard
to being
to being andand non-being
non-being holds holds true,
true, and and your
your own own teaching
teaching
leaves
leaves nothing
nothing contradicting
contradicting behind, behind, there there mustmust be be many
many
Tathagatas
Tathagatas [rising [rising at at thethe samesame time time and and in in the
the samesame
locality]
locality] . .

The Blessed
The Blessed One One saidsaid : Mahamati,
: Mahamati, my my [teaching
[teaching of] of] no-no
birth
birth and
and no-annihilation
no-annihilation is
is not
not like
like that
that of
of philosophers
philosophers
who
who also
also speak
speak of of no-birth
no-birth and and no-annihilation
no-annihilation ; nor ;
nor isis it
it like
like
their
their doctrine
doctrine of of birth
birth and and impermanency.
impermanency. Why
Why
? Because
Because, ,
Mahamati)
Mahamati, that that to to which
which the the philosophers
philosophers ascribe ascribe the the charac
charac-
teristics
teristics of of no-birth
no-birth and and no-change
no-change is is the
the self-nature
self -nature of of allall

things. But
things. But minemine is is not
not that
that which
which falls falls into
into thethe dualism
dualism
of
of being
being and and non-being.
non-being. Mine, Mine, Mahamati,
Mahamati, goes goes beyond
beyond the the
dualism
dualism of
of being
being and
and non-being
non-being ;
; has
has nothing
nothing to
to do
do with
with birth,
birth,
abiding,
abiding, and and destruction
destruction ; is ;
is neither
neither existent
existent nor nor non-existent.
non-existent.
How is is it
it not non-existent? Because
not non-existent Because ((199) 199) multitudinous
multitudinous-
ness
ness of of objects
objects is is toto bebe seen
seen as as like
like Maya
Maya and and a dream;; II
a dream
say
say that
that it it isis not
not non-existent.
non-existent. How is is itit not
not existent
existent?
Because there
Because there are are no no characteristic
characteristic signs signs to to be
be perceived
perceived as as
belonging to
belonging to the self-nature
the self -nature of of things
things ; they
; they are seen [in
are seen [in oneone
sense
sense asas individual
individual objects]objects] and and not not seen
seen [as[as such
such in in another
another
sense]
sense] ;;
again
again they they are
are [something
[something in
in one
one sense] graspable
sense] graspable
[and
[and inin another
another sense]sense] ungraspable.
ungraspable. For For this
this reason,
reason, things
things
are
are existent
existent and and non-existent.
non-existent.
But
But when
when it it isis understood
understood that that there
there isis nothing
nothing in in the
the
world
world but but what
what is is seen
seen of of the
the Mind
Mind itself, discrimination no
itself, discrimination no
more rises, and
more rises, and oneone is is thus established in
thus established in his
his own
own abode
abode which
which
is
is the
the realm
realm of no-work. The
of no-work. The ignorant
ignorant work work and and dis- dis
criminate
criminate but but notnot the the wise.
wise. Mahamati,
Mahamati, [the [the doings
doings of of the
the
ignorant]
ignorant] are
are unrealities
unrealities discriminated,
discriminated, realities realities con
con-
founded
founded;; they they are are likelike thethe city
city of of thethe Gandharvas,
Gandharvas, like like
magically-created
magically-created figures. figures. To
To illustrate, Mahamati,
illustrate, Mahamati, here
here is
is

aa city
city ofof the the Gandharvas
Gandharvas where where children
children see see magicall
magically- y
created people,
created merchants, and
people, merchants, and many others, going
many others, going in in or or
coming
coming out,out, and and imagine
imagine that that they they areare really people going
really people going
in
in and
and coming
coming out. out. It
It is is owing
owing to to this
this discrimination
discrimination
characterised
characterised by by perturbation
perturbation that that suchsuch tal res place.
takes place. It
It isis
the
the same,
same, Mahamati,
Mahamati, with with the ignorant that
the ignorant that they
they havehave a a con-
con-
172
172 . LANKAVATARA SUTRA
LANKAVATARA
fused
fused perception
perception of of birth
birth and and no-birth.
no-birth. There
There is is really
really
nothing
nothing mademade or unmade, like
or unmade, like the rising of
the rising of magically-created
magically-created
people
people;; forfor magically-created
magically-created people people are are neither
neither born
born nor nor
annihilated, because
annihilated, because here here is
is no
no question
question whatever
whatever as
as to
to their
their
existence
existence or or non-existence.
non-existence. In In like
like manner,
manner, all all things
things have
have
nothing
nothing to
to do
do with
with birth
birth and
and destruction,
destruction, except except that
that the
the
ig n orant cherishing
ignorant cherishing false ideas imagine
false ideas imagine the the birth
birth and
and anni
anni-
hilation of
hilation of objects.
objects. It
It is, however, not
is, however, not soso with
with thethe wise.
wise. By
By
false ideas
false ideas itit is
is meant
meant that that objects
objects are are not
not judged
judged as as they
they
are
are in in themselves.
themselves. They They are are nothing
nothing else. else. When"When [reality]
[reality]
is
is discriminated
discriminated other other than
than it it is,
is, there
there is is t he clinging
the clinging toto the
the
idea that
idea that all
all things
things have
have their
their self-nature
self -nature (200)
(200) and
and what
what
is
is alone
alone byby itself
itself is
is not seen, and
not seen, and when
when whatwhat is is alone
alone by itself
by itself
is
is not
not seen
seen the,
therere is
is no
no disappearance
disappearance of
of discrimination.
discrimination. For
For
this
this reason,
reason, Mahamati,
Mahamati, an an insight
insight intointo formlessness
formlessness excels,
excels,
and
and not not an
an insight
insight into
into form
form ; as
;
as form causes another
form causes another birth,
birth,
it
it excels
excels not.
not. By By formlessness,
formlessness, Mahamati,
Mahamati, is is meant
meant thethe dis
dis-
appearance
appearance of of discrimination.
discrimination.
No-birth
No-birth and and no-annihilation,!
no-annihilation, this
1
this I I call
call Nirvana.
Nirvana. By By
Nirvana, Mahamati,
Nirvana, Mahamati, is
is meant
meant the
the looking
looking into
into the
the abode
abode of of
reality
reality as
as it
it really
really is
is in
in itself
itself;; and
and when
when, alongalong with
with the
the
turning-back
turning-back of of the
the entire
entire system
system of of mentation
mentation ((citta-caitta-
citta-caitta
ka. lapa) , there
kalapa) there is
,
is the
the attainment
attainment of of self-realisation
self-realisation by means
by means
of
of noble
noble wisdom,
wisdom, which
which belongs
belongs to to the
the Tathagatas,
Tathagatas, I I call
call it
it

Nirvana.22
Nirvana.

LXXVIII
LXXVIII
So
So it
it is
is said
said::
86.
86. In
In order
order to remove [the
to remove [the notion
notion of]
of] birth
birth and to
and to
accomplish
accomplish [that
[that of] no-birth,
of] no-birth, I
I teach
teach the
the doctrine
doctrine of
of no
no-
cause
cause ; but
but this
;
this is
is not
not understood
understood by by the
the ignorant.
ignorant.
87.
87. This
This all
all is
is unborn,
unborn, but
but that
that does
does not
not mean
mean th at
that
there are
there no objects
are no objects;; they are seen
they are seen toto be
be like the city
like the of the
city of the
Gandharvas,
Gandharvas, a a dream,
dream, and
and Maya
Maya;; objects
objects are here, but
are here, but
causeless.
causeless.

1 Added
Added after
after the
the Chinese
Chinese translations
translations;; but
but Wei
Wei has
has animitta
1
animitta
instead
instead of
of anirodha.
anirodha.
2 This
This digression
digression on
on Nil'vana
Nirvana somehow
somehow found
found its
its way
way here.
2
here.
 CHAPTER THREE 173
173

88.
88. Tell
Tell me me how how thingsthings are are unborn,
unborn, withoutwithout selself-
naturel
nature 1 and empty. When
and empty. When things things are
are seen
seen by [transcen
by [transcen-
dental]
dental] knowledge,
knowledge, they they are are not
not subject
subject to to combination
combination and and
are
are unobtainable
unobtainable;; therefore,
therefore, II declare declare that they are
that they are empty,
empty,
unborn,
unborn, and and without
without self-nature.
self-nature.
89. Considered
89. Considered one one by by oneone combination
combination is is there,
there, thethe
world appears to
world appears to exist,
exist, but but nothing
nothing is is really
really existing
existing;; it is
it is

not
not as
as it
it is
is conceived
conceived by
by the
the philosophers
philosophers ;
; when
when combination
combination
is
is dissolved,
dissolved, nothing>
nothing is is left
left toto be seen.
be seen.
90. As
90. As is is aa dream,
dream, a
a hair-net,
hair-net, Maya, Maya, the the city
city of
of the
the
Gandharvas,
Gandharvas, and and aa mirage,
mirage, (201 (201)) which
which rise rise into
into view
view cause
cause-
lessly,
lessly, so so is is the
the multitudinousness
multitudinousness of of the
the world.
world.
91.
91. By
By keeping
keeping down down the the theory
theory of of no-causation,2
no-causation, no
2
no-
birth
birth is is demonstrated
demonstrated;; when when the the theory
theory of of no-birth
no-birth is is de
de-
clared,
clared, my my law-eyeS
law-eye is
3
is never
never destroyed
destroyed ; when
;
when the the theory
theory of of
no-cause
no-cause is is pointed
pointed out, out, the
the philosophers
philosophers are
are horrified.
horrified.
92.
92. [Mahamati
[Mahamati asked] asked]..4 How,
4
How, by by whom,
whom, where,
where, andand
wherefore
wherefore does does thethe theory
theory of no-cause make
of no-cause make its appearance ?
its appearance
[The Blessed
Blessed One One answered.]
answered.] 4 When things things (sarhskrita)
4
[The (samskrita)
are perceived as
are perceived as neither
neither subjectsubject to to causation
causation nor nor above
above it,it,

then
then the the view
view maintained
maintained by by thethe philosophers
philosophers of of birth
birth and
and
destruction
destruction is is done
done away away with.with.
93. [Mahamati
93. [Mahamati ooked asked;] ;] Is
Is non-being no-birth? or
non-being no-birth or does
does
it
it look
look for causation?1 or
for causation or isis it
it aa being
being's 's name
name without
without a
a [cor
[cor-
responding]
responding] reality reality? Pray Pray tell tell me.
me.
94.
94. [The
[The Blessed
Blessed One One answered,]
answered,] Non-beingNon-being is is not
not
no-birth,
no-birth, nor nor does
does it look for
it look for causation,
causation, nor nor isis it
it aa being
being's 's
name,
name, nor nor is is it
it aa name
name withoutwithout a a [corresponding]
[corresponding] object. object.
95. Here
95. Here is is a a reality
reality whichwhich does does not not belong
belong to to the
the
S ravakas, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, nor nor toto the
the philosophers
philosophers ; neither
;
neither
does
does it it belong
belong to to the
the Bodhisattvas
Bodhisattvas who who have entered upon
have entered upon
the
the seventh
seventh stage stage; ; this
this is
is what
what characterises
characterises no-birth.
no-birth.
96. The
96. The doing
doing away away with with the the notion
notion of cause and
of cause con-
and eon-

1
1
According
According to
to Sung
Sung and
and T'ang.
Tang.
2
2
According
According to
to T'ang
Tang and
and Sung,
Sung, "theory
"theory of
of causation."
causation."
3 Netri, according to
Netrl, according to T'ang
T'ang ;; Sung
Sung has
has " law-stream" and
"law-stream" and Wei
Wei
"my
"my law."
law."
" According
According to
to Sung.
Sung.
174
174 LANKAVATARA
LANKAVATAEA SUTRA
dition,
dition, thethe giving
giving up up of of a a causal agency, the
causal agency, the establishment
establishment
of
of the
the Mind-only-this
Mind-only this II state state to to be be no-birth.
no-birth.
97. The
97. The getting-rid
getting-rid of of [the[the idea idea that]
that] things
things are are
caused,
caused, the
the removal
removal of
of [the
[the dualism
dualism of] imagined
of] imagined and
and
imagining,
imagining, (202) (202) the.the being liberated from
being liberated from the the alternatives
alternatives
of
of being
being and
and non-being-this
non-being this I
I state
state to
to be
be no-birth.
no-birth.
98.
98. The
The mind
mind liberated
liberated from from its its objective
objective world,
world, the the
getting-rid
getting-rid of of the
the twofold
twofold Svabhava [parikalpita and
Svabhava [parikalpita and para..
para-
tantra],, a
tantra] a turning-up
turning-up at at the seat of
the seat of mentation-this
mentation this I I state
state
to
to bebe no-birth.
no-birth.
99.
99. No
No external
external existence,
existence, no non-existence, not
no non-existence, not even
even
the
the grasping
grasping of
of mind
mind ;
;
[things
[things are
are like]
like] a
a dream,
dream, a
a hair-net,
hair-net,
Maya,
Maya, [the [the city
city of]of] Gandharvas,
Gandharvas, a mirage /1 the
a mirage; the abandon
abandon-
ment
ment of of all
all the philosophical views,-this
the philosophical views, this is is what
what charac
charac-
terises no-birth.
terises no-birth.
100.
100. Thus
Thus too too all
all these
these words
words will will bebe understood,
understood, that that
is, emptiness,
is, emptiness, having having no no self-nature,
self -nature, etc. etc.;; [the
[the world]
world] is is

empty,
empty, not, indeed, because
not, indeed, because of of its
its being
being empty,
empty, but because
but because
of
of its
its being
being empty
empty in in thethe sense
sense of of being
being unborn.
unborn.
101. A system
101. system [of mentality] may have
[of mentality] may have itsits rise
rise and
and
fall
fall owing
owing to
to causation
causation; ; when
when there
there is
is a
a dissolution
dissolution of
of the
the
system,
system, there
there is
is neither
neither birth
birth nor
nor annihilation.
annihilation.
102. When
102. When aa dissolution
dissolution somewheresomewhere takes place among
takes place among
the
the members
members of of the
the system,
system, such existence ceases
such existence ceases as as is
is dis
dis-
criminated
criminated by by the philosophers by
the philosophers by means
means of of [such
[such categories
categories
as] oneness
as] oneness and and separateness.
separateness.
103. Nothing
103. Nothing is is born
born;; being
being is is not,
not, non-being
non-being is is not,
not,
nowhere
nowhere is is being-and-non-being
being-and-non-being except ;
; except that
that where
where there
there is
is

aa system,
system, there
there is
is the
the rising
rising of
of things
things and
and their
their dissolution.
dissolution.
104.
104. It It is only in
is only in accordance
accordance with with general
general convention
convention
that
that a a chain2
chain 2 of of mutual dependence is
mutual dependence is talked
talked of of;; ((203)
203) birth
birth
has no
has sense when
no sense when the the chain
chain of of dependence
dependence is is severed.
severed.
105. As
105. As there
there is is nothing
nothing generating,
generating, there there is is no-birth,
no-birth,
free
free from
from the the faults
faults of of thethe philosophers
philosophers ; I ;
I talk
talk ofof this
this con
con-
ventionally
ventionally aecording
according [to [to the theory of]
the theory of] concatenation,
concatenation, an and d
this
this isis not
not intelligible
intelligible to
to the
the ignorant.
ignorant.
1
1
This
This line
line may
may better
better be
be dropped
dropped as
as an
an interpolation.
interpolation.
2 Sain7cata.
2
Samkata.
 CHAPTER THREE 175
175

106.
106. If If there
there is is anything
anything born born somewhere
somewhere apart apart from from
concatenation,
concatenation, here here is is one
one whowho is is toto bebe recognised
recognised as as anan
advocate
advocate of of no-causation
no-causation as as he he destroys
destroys concatenation.
concatenation.
107. If
107. If concatenation
concatenation works works [from
[from outside]
outside] likelike a a lamp
lamp
revealing all
revealing kinds of
all kinds things, this
of things, this means
means the the presence
presence of of
something
something outside
outside concatenation
concatenation itself.
itself.

108. All
108. - All things
things are devoid of
are devoid self-nature,
of self -nature, have have nevernever
'
been
been born,
born, and
and in
in their
their original
original nature
nature are
are like
like the
the sky
sky;;
things
things separated
separated from
from concatenation
concatenation belong
belong to
to the
the dis
dis-
crimination
crimination of of the
the ignorant.
ignorant.
109. There
109. There is is another
another kind kind of of no-birth
no-birth which which is is the
the
self-essence
self -essence of of things
things realised
realised by by the
the wise
wise;; itsits birth
birth is no
is no-

birth,
birth, and
and in
in this
this no-birth
no-birth there
there is
is a
a recognition.1
recognition.
1

110.
110. WhenWhen this this entire
entire world
world is is regarded
regarded as as concatena
concatena-
tion,
tion, as
as nothing
nothing else
else but
but concatenation,
concatenation, then
then the
the mind
mind gains
gains
tranquillity.
tranquillity.
111.
111. Ignorance, desire,
Ignorance, desire, karma,
karma, etc. etc.-thesethese are
are the
the inner
inner
concatenation
concatenation ; a ;
a ladle, clay, a
ladle, clay, vessel, aa wheel,
a vessel, wheel, etc.,
etc., oror seeds,
seeds,
the
the elements,
elements, etc.-these
etc. these are are external
external concatenations.
concatenations.
112.
112. If If there
there is is any
any other
other existence
existence born born of of concatena
concatena-
tion,
tion, this
this goes against
goes against the
the law
law of
of concatenation
concatenation;; those those [who[who
hold
hold this view] are
this view] are notnot established
established in in the
the principles
principles of of correct
correct
reasoning.
reasoning.
(204) 113.
(204) 113. If If there
there is is an object coming
an object coming to to exist
exist andand
yet
yet isis non-existent,
non-existent, by by what
what law law of of causation
causation is is there
there the the
recognition
recognition of of itit? ? Things
Things here here areare of mutual origination,
of mutual origination,
and
and for
for this
this reason
reason causation
causation is is declared.
declared.
114.
114. Heat,
Heat, fluidity,
fluidity, motility,
motility, solidity-such
solidity such notions
notions are are
discriminated
discriminated by by thethe ignorant
ignorant ; there
;
there is is aa system
system of of relations,
relations,
no
no individual objects exist;
individual objects exist ; hence
hence the the denial
denial of of self-nature
self -nature
[as
[as constituting
constituting the
the realness
realness of
of objects]
objects]. .
115. The
115. physician varies
The physician varies his his treatment according to
treatment according to
diseases
diseases though
though therethere is is no
no difference
difference in in the
the principle
principle [of [of
healing] ; the
healing] difference comes
the difference
; comes from from varieties
varieties of of diseases.
diseases.
116.
116. In In like
like manner,
manner, rip. [in order
order to save] generations
to save] generations of of

1 This
This is
is what
what constitutes anutpattiJcadharmaTcshanti, the
constitutes anutpattikadharmakshanti, the "re
"re-
cognition
cognition of
of all
all things
things as
as unborn," which is
unborn," which is considered the supreme
considered the supreme
spiritual
spiritual attainment
attainment ofof Bodhisattvas.
Bodhisattvas.
176
176 LANKAVATARA SUTRA
LANKAVATARA
beings
beings from
from their
their disease
disease of passions with
of passions with which
which they
they are
are
ill, I teach people with my doctrines, knowing the power of
ill, I teach people with my doctrines, knowing the power of

their
their senses.
senses.
" 117.
117. My
-

My doctrine
doctrine does
does not
not vary,
vary, but
but the
the passions
passions and
and
powers
powers are
are differentiated
differentiated;; there
there is
is just
just one
one vehicle
vehicle;; aus
aus-
picious is
picious is the
the eightfold
eightfold path.
path.

LXXIX
LXXIX
At
At that
that time
time again, again, Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva said this
sattva said this to to the Blessed One
the Blessed One:: Impermanence,
Impermanence, im im-
permanence-this
permanence this is is the
the discrimination
discrimination of of the
the philosophers,
philosophers,
Blessed
Blessed One,
One, and
and you, you, too,
too, declare
declare in in the
the canonical
canonical textstexts that
that
all
all composite things
composite things are
are impermanent,
impermanent, to
to be
be subject
subject to
to birth
birth
and
and destruction
destruction is is the
the nature
nature of of things
things;; but,
but, Blessed
Blessed One, One,
is
is this
this right
right or
or wrong
wrong? ? And
And how
how many
many kinds
kinds of
of imim-
permanency
permanency [are
[are there]
there], , Blessed
Blessed One
One? ?
Said the
Said the Blessed
Blessed One One : Mahamati,
: Mahamati, there there areare eight! 1
kinds
eight kinds
of impermanency as
of impermanency discriminated by
as discriminated by the
the philosophers,
philosophers, but but
not
not byby me.me. What What are are thethe eight kinds ((1)
eight kinds? 1 ) Some
Some say say
(205)
(205) that
that there
there is is origination
origination and and then
then cessation-this
cessation this is is

impermanency
impermanency: : that
that is
is to
to say, Mahamati,
say, Mahamati, in
in the
the beginning
beginning
there is
there is something
something born born which
which ceasesceases to to exist-this
exist this is is im
im-
permanency.
permanency. (2) (2) Some
Some explain impermanency
explain impermanency as
as the
the chang
chang-
ing
ing ofof shape.
shape. ((3) 3 ) Some
Some say, say, form2 itself is
form2 itself is impermanent.
impermanent.
(4)
(4) Some
Some regard
regard impermanency
impermanency to to consist
consist in in the
the changing
changing
of
of form rupa) , saying
form ((rupa), saying that that in in a continuous, uninterrupted
a continuous, uninterrupted
existence of
existence of all things there
all things there takes place aa change
takes place change in in their
their
natural
natural flavour
flavour;; for instance, milk
for instance, milk going
going through
through a a trans
trans-
formation turns
formation turns into into sour
sour milk,
milk, and and that
that such
such an an invisible
invisible
decomposition
decomposition happens happens to
to all
all things
things; ; this
this is
is called
called im
im-
permanency.
permanency. (5)
(5) Some
Some imagine
imagine that
that there
there is
is an
an objective
objective
existence bhava) which
existence ((bhava) which is called impermanency.
is called impermanency. ((6) 6 ) Some
Some
imagine
imagine thatthat existence
existence and and non-existence-this
non-existence this is is imperma
imperma-
nency.
nency. ((7)7 ) Some
Some say say that
that notnot being
being bornborn is impermanency;;
is impermanency

Both T'ang
1 Both
1
T'ang and
and Sung
Sung have
have seven,
seven, not
not eight.
eight. The present text
The present text
also
also enumerates
enumerates only
only seven
seven;; the
the missing
missing one
one is
is supplied
supplied in
in a
a footno te
footnote
from Wei.
from Wei.
22 Or matter, 1upa.
Or matter, rupa.
 CHAPTER THREE
CHAPTER 177
177

because of
because of all
all things
things being impermanent, and
being impermanent, because of
and because of
impermanency being inherent in them.1
impermaneney being inherent in them. 1
Now,
Now, Mahamati,
Mahamati, by by impermanency
impermanency that that exists
exists inin exist
exist-
ence and non-existence,
ence and non-existence, is
is meant
meant that
that things
things made
made of
of the
the
elements2
elements
2 are by nature
are by nature subject
subject to
to destruction
destruction and
and have
have
nothing
nothing in in them
them one one cancan take
take holdhold of,of, while
while thethe elements
elements
themselves
themselves are are never
never set set in motion.
in motion.

By impermanency
By impermanency that that isis no-birth
no-birth is is meant
meant that there
that there
is
is neither3
neither 3 permanency
permanency nor nor impermanency
impermanency ; that ;
that in
in all
all things
things
there
there isis no
no [dualistic]
[dualistic] evolution
evolution of being and
of being non-being, and
and non-being, and
that nothing
that nothing is
is seen
seen to
to exist,
exist, even
even when
when they
they are
are examined
examined
into
into the
the last atom. This
last atom. This not
not seeing
seeing of of anything
anything is is another
another
name
name for for no-birth,
no-birth, and
and not
not for
for birth.
birth. This,
This, Mahamati, is
Mahamati, is

the
the nature
nature of of impermanency
impermanency that that is is no-birth,
no-birth, and and as as this
this
is
is not
not understood,
understood, all all the
the philosophers
philosophers cherishcherish the the view
view of of
impermanency
impermanency that that is based on
is based on birth.
birth.
Further, Mahamati, by
Further, Mahamati, by the
the conception
conception of impermanency
of impermanency
as
as objective existence is
objective existence is meant
meant that that there
there is is aa discrimination
discrimination
in
in [the
[the philosopher
philosopher's] 's] own
own mindmind as as toto that
that which
which is is not
not
permanent
permanent and
and that
that which
which is
is not
not impermanent.
impermanent. What
What is
is

the
the sense
sense of this?
of this (206)
(206) It
It means
means that
that there
there is
is a
a thing
thing
called
called impermanency
impermanency which which in in itself
itself is
is not
not subject
subject to to destruc
destruc-
tion,
tion, but
but byby whose_working
whose ^working there there is is the
the disappearance
disappearance of of
all
all things
things;; andand if if not
not forfor impermanency
impermanency there there will
will be be nono
disappearance
disappearance of of all
all things.
things. It
It is
is like
like aa stick
stick oror a a stone,
stone,
or
or like
like aa hammer breaking
breaking otherother things
things to pieces while
to pieces while itself
itself
remains
remains unbroken.
unbroken. [This
[This is
is the
the philosopher's
philosopher's meaning but]
meaning but]
as
as we
we actually
actually see
see things
things about
about us,
us, there
there is is no
no such
such mutual
mutual
differentiation which
differentiation which compels
compels us us toto saysay that here is
that here is im
im-
permanency
permanency the the cause,
cause, andand there
there is is the
the disappearance
disappearance of
of all
all
things
things as as the
the effect
effect ; there
;
there isis no
no such differentiation of
such differentiation cause
of cause

1 This
This is
is the
the eighth
eighth in
in Wei,
Wei, and
and for
for the
the seventh
seventh Wei has this
Wei has this::
"Again
Again there
there are
are other philosophers according
other philosophers according to
to whom
whom impermanency
impermanency
onsists in not being
consists in not being [existent] at
[existent] at first
first but
but coming
coming later
later to
to exist.
exist. That
That
IS
is to
to say,
say, when
when things
things born
born of
of the
the elements to exist,
cease to
elements cease nothing is
exist, nothing is
seen,
seen, nothing
nothing isis born,
born, asas they
they are seperated from
are seperated from the
the substances
substances that
that
SUbsist-this
subsist this is is called
called impermanency."
impermanency."
2
*
Bhilta before
BMta before bhauti1ca
bJiautfka (line
(line 10)
10) may
may better
better be
be dropped.
dropped.
3 The
The negative particle na
negative particle na is
is inserted
inserted here
here according
according to
to Sung.
Sung.
178
178 LANKAVATARA SUTRA

and
and effect,
effect, andand we we cannot
cannot say say:: Here Here is is impermanency
impermanency as as
cause
cause andand there
there is is the
the effect.
effect. When
"When there there is is thus
thus nono differen
differen-
tiation
tiation of of cause
cause and and effect,
effect, all
all things
things are are permanent
permanent since since no no
cause
cause exists
exists to to render
render them them otherwise.
otherwise. Mahamati, Mahamati, as as to to the
the
"
disappearance
disappearance of of all
all things,
things, there
there is is a cause, but
a cause, but it it is is not
not
in
in the
the understanding
understanding of of the
the ignorant
ignorant and and simple-minded.
simple-minded.
When
When the the cause
cause is is of
of a a dissimilar
dissimilar nature,
nature, the the [same
[same]] effecteffect
is
is not
not produced.
produced. In
In case
case it
it does,
does, the
the impermanency
impermanency of of all
all

things
things is
is an
an example
example of
of dissimilar
dissimilar effect,
effect, and
and there
there is
is no
no
distinction
distinction between
between cause cause and and effect.
effect. But
But thethe distinction
distinction
between cause
between cause and and effect
effect is observed in
is observed in them.
them. If If there
there is is
an
an [[objective]
objective] existence
existence to to bebe known
known as impermanence, it
as impermanence, it

will
will be characterised with
be characterised with thethe nature
nature of of anan effect-producing
effect-producing
cause,
cause, andand there
there willwill be be one
one entity
entity contained
contained in in all
all things.
things.
When the the notion
notion is is cherished
cherished of of a a cause-producing
cause-producing effect, effect,
this
this means
means that that impermanence
impermanence the the cause
cause is is impermanent
impermanent
because
because it partakes of
it partakes of the
the nature
nature of of thethe effect
effect which
which is is im
im-
permanent.
permanent. All
All things
things then
then are
are not
not to
to be
be regarded
regarded as as
impermanent
impermanent but
but as
as permanent.
permanent.
If
If impermanency
impermanency [as [as the cause] resides
the cause] resides within
within all all
things,
things, it will come
it will come underunder the the three
three divisions
divisions of of time.
time. It It
passes
passes awayaway together
together with with things
things past past ; its
;
its future
future is not yet
is not yet
here
here as as things
things of of the
the future
future are are still
still unborn
unborn ; in ;
in the
the present
present
it
it breaks
breaks up up together
together with with things
things of of the present.
the present.
(207)
(207) Form Form [or [or matter]
matter] results
results from from the the combination
combination
and
and variation
variation of of the
the elements
elements; ; as
as the
the primary
primary elements
elements and
and
the
the secondary
secondary elements
elements are are neither
neither different
different nor nor not-different,
not-different,
they
they are are byby nature
nature not not subject
subject to to destruction,
destruction, becausebecause ac ac-
cording
cording to to the
the philosophers
philosophers the the elements
elements are are indestructible.
indestructible.
[But, Mahamati,]
[But, Mahamati,] it it isis an
an established
established fact fact that
that thethe entire
entire
triple world
triple world with with its its elements
elements primaryprimary and and secon
secondaryd ary is is
born, abides, and
born, abides, and disappears.
disappears. How do do thethe philosophers
philosophers con con-
ceive
ceive a separate existence
a separate existence of of impermanency
impermanency which which is is in
in-
dependent
dependent of
of the
the elements
elements primary
primary and
and secondary,
secondary, while
while the
the
elements
elements themselves
themselves are are neither
neither set set in in motion
motion nor nor destroyed
destroyed
because
because theythey cling
cling to to the
the notion
notion of of self-nature
self -nature [as [as eternally
eternally
unchangeable]
unchangeable] ??
The
The conception
conception of of impermanency
impermanency as as existing
existing in in the
the first
first
 CHAPTER THREE 179
179

origination which ceases to continue [is not tenable for three

origination which ceases to continue [is not tenable for three
reasons]
reasons] ; the
;
the elements
elements cannot
cannot produce
produce one one another,
another, because
because
each has
each has its its self-nature
self-nature different
different from
from the
the others.
others. Each
Each
individual
individual one
one cannot
cannot produce
produce itself
itself because
because there
there is
is no
no
differentiation
differentiation in in it.
it. The
The [mutually ] separated
[mutually] separated origination origination
of
of the
the elements
elements is is impossible because there
impossible because there is is nono ,correspond-
correspond
ence
ence between
between the the two.
two. Hence
Hence the the conclusion
conclusion that that thethe con
con-
ception
ception of of origination-impermanency
origination-impermanency is is untenable.
untenable.
By
By the
the conception
conception of of impermanency
impermanency in in consideration
consideration of of
changes taking place
changes taking place in external form
in external form is meant that
is meant that thethe
elements primary
elements primary and and secondary
secondary are are notnot subject
subject to to dissolu
dissolu-
tion.
tion. What
What is is known
known as as dissolution, Mahamati,
dissolution, Mahamati, even
even when
when
closely
closely examined
examined until
until atoms
atoms are
are reached,
reached, is
is not
not the
the destruc
destruc-
tion
tion ofof the
the elements
elements primary
primary and and secondary
secondary but but of of their
their
external
external forms
forms whereby
whereby the the elements
elements assume assume different
different ap ap-
pearances
pearances as as short
short or or long
long ; but,
;but, in in fact,
fact, nothing
nothing is is destroyed
destroyed
in
in the
the elemental
elemental atoms. atoms. What What is is seen
seen as ceased to
as ceased to exist
exist is
is

the
the external
external formation
formation of of the the elements.
elements. This This viewview is is
cherished
cherished by by the
the Samkhya
Samkhya school.
school.
By
By thethe impermanency
impermanency of of external
external shapesshapes is is meant
meant the the
impermanency
impermanency of of form
form (rupa) (208) what
(rupa) ; (208)
; what is is impermanent
impermanent
is
is thus
thus thethe external
external shapeshape andand not not the elements. If
the elements. If the
the
elements
elements themselves
themselves are are impermanent
impermanent all all our everyday ex
our everyday ex-
periences
periences come come to to naught.
naught. This This is is cherishing
cherishing the the view
view of of
the
the Lokayatika,
Lokayatika, according
according to to which
which all all things
things are are reducible
reducible
to
to mere
mere words
words because
because their
their self-nature
self -nature is is never
never seenseen as as born.
born.
By
By the
the impermanency
impermanency of
of changes
changes is
is meant
meant the
the changing
changing
of
of forms rupa) and
forms ((rupa) and not
not the
the changing
changing of of the
the elements
elements themthem-
selves
selves as
as isis seen
seen in in various
various ornamental
ornamental articles articles of of gold
gold which
which
assume
assume various
various forms.
forms. WhileWhile therethere is is nono disappearance
disappearance in in
the
the nature
nature of gold, the
of gold, the ornamental articles variously
ornamental articles variously changechange
in
in form.
form.
These
These and and other
other views
views ofof impermanency
impermanency as as changes
changes are are
discriminated
discriminated variouslyvariously by by the
the philosophers
philosophers as
as is
is here
here
described.
described. Fire Fire maymay burnburn allall the
the elements
elements but but their
their se1
self-
nature
nature can can never
never be be burned
burned; ; when
when each
each goes
goes asunder
asunder by
by
itself,
itself, there
there is is the
the destruction
destruction of of what
what constitutes
constitutes the the
elements
elements primary
primary and secondary.
and secondary.
180
180 LANKAVATARA SUTRA

However, Mahamati, II am
However, Mahamati, am neither
neither for for permanency
permanency nor nor
for
for impermanency.
impermanency. Why Why? For For these
these reasons
reasons:: external
external
objects
objects areare not
not admitted
admitted;; the the triple
triple world
world is is taught
taught as as not
not
being
being anything
anything else else butbut the the Mind
Mind itself
itself;; multiplicities
multiplicities of of
external
external exitences
existences are are notnot accepted
accepted;; therethere is is no
no rising
rising of of
the
the elements,
elements, nor nor their
their disappearance,
disappearance, nor nor their
their continua
continua-
tion, nor their
tion, nor their differentiation
differentiation;; there there are are no
no such
such things
things as as
the
the elements
elements primary
primary and
and secondary
secondary; ; because
because of
of discrimina
discrimina-
tion
tion there
there evolve
evolve the the dualistic indications of
dualistic indications of perceived
perceived and and
perceiving
perceiving ; when
when it
;
it is recognised that
is recognised because of
that because of discrimina
discrimina-
tion there
tion there isis aa duality,
duality, the the discussion
discussion concerning
concerning the the exist
exist-
ence
ence and
and non-existence
non-existence of of the
the external
external world ceases because
world ceases because
Mind-only
Mind-only is is understood.
understood. Discrimination
Discrimination ((209) 209) rises
rises from
from
discriminating
discriminating a
a world
world of
of effect-producing
effect-producing works; works ; no
no dis
dis-
crimination
crimination ta kes place
takes place when
when this
this world
world is
is not
not recognised.1
recognised.
1

Then
Then aa manman ceases
ceases to to cherish
cherish the the discrimination
discrimination of of existence
existence
and
and non-existence
non-existence which which risesrises outout ofof his
his own
own mind,
mind, he he sees
sees
that
that things,
things, either
either of of this
this world
world or or of
of a a higher
higher world,
world, or or of
of
the
the highest,
highest, are are notnot to to bebe described
described as as permanent
permanent or or im
im-
permanent,
permanent, because
because he he does
does notnot understand
understand the the truth
truth thatthat
there is
there is nothing
nothing in in the
the world
world but but what
what is seen of
is seen of the
the MindMind
itself. As
itself. [the meaning
As [the meaning of] of] discrimination
discrimination is is not under
not under-
stood by
stood by all
all the
the philosophers
philosophers who
who have
have fallen
fallen into
into wrong
wrong
ideas of
ideas of dualism
dualism and and who who are are people
people of
of no
no [spiritual]
[spiritual]
attainment, impermanency
attainment, impermanency comes comes up up toto them
them as as aa subject
subject for for
discussion.
discussion. Mahamati,2
Mahamati, the
2
the triple
triple aspect
aspect of of all
all things
things as as
distinguished as
distinguished as ofof this
this world,
world, of of a higher world,
a higher world, andand of of the
the
highest, is
highest, is the
the outcome
outcome of of word-discrimination,
word-discrimination, but but thisthis isis

not
not understood
understood by by thethe ignorant
ignorant and and simple-minded.
simple-minded. So So itit

is said
is said::
118. By
118. By the deluded philosophers
the deluded philosophers the notion of
the notion of im
im-
permanency
permanency is
is discriminated
discriminated as
as origination-cessation,
origination-cessation, as as
transformation
transformation of of external
external forms,forms, as as anan [independent]
[independent] ex
ex-
istence,
istence, as as form.
form.
119.
119. There
There is is no
no destruction
destruction of of things
things;; thethe elements
elements
abide
abide for
for ever
ever as as regards
regards their their self-essence
self -essence ; immersed
;
immersed in in

1 Read
Bead after
after the
the Chinese.
1
Chinese.
2 Sarvatirfhakara (line
Sar'IJatirtha7cam 6) is
is dropped,
dropped, according
according to
to the
the Ohinese.
2
(line 6) Chinese.
 CHAPTER THREE 181
181

varieties
varieties of of views
views the philosophers discriminate
the philosophers discriminate imperma
imperma-
nency.
neney.
120. To
120. To these
these philosophers
philosophers there
there isis no
no destruction,
destruction, no no
birth ;
birth; thethe elements
elements are
are permanent
permanent as
as regards
regards their
their self
self-
essence
essence;; whowho ever
ever discriminates
discriminates impermanency
impermaneney ?? [This [This isis
the position of
the position of the
the philosophers.
philosophers.] ]
121.
121. [According
[According ttoo thethe Buddha,]
Buddha,] therethere iiss nothing
nothing in in
the
the world
world but
but the
the Mind itself, and
Mind itself, and all
all that is of
that is of duality has
duality has
its
its rise
rise from
from the Mind and
the Mind and is is seen
seen as
as perceived
perceived andand perceiv
perceiv-
ing
ing;; anan ego-soul
ego-soul and
and what
what belongs
belongs toto it-they
it they exist
exist not.
not.
122. The
122. The abode
abode and
and realm
realm ofof Brahma,
Brahma, etc.-I
etc. I declare
declare
all
all to
to bebe of
of Mind-only, (
Mind-only, (210)210) outside
outside Mind-only, Brahma,
Mind-only, Brahma,
etc., are
etc., are not
not attainable.
attainable.

Here
Here Ends
Ends the
the Third
Third Chapter,
Chapter, " On
On Impermanency,
Impermaneney, " in
' '
in
' '

the LankavatiZrarMahayanarSutra.
the
 [OHAPTER
[CHAPTER FOUR]
FOUE]
LXXX
(211)
(211) At At that
that timetime again
again Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva said said this
this to
to the
the Blessed
Blessed One
One: : Pray
Pray tell me,
tell me,
Blessed
Blessed One,One, about
about the the state
state of perfect tranquillisation
of perfect tranquillisation
(nirodha) and
(nirodha) and its
its further development as
further development as attained
attained by by all
all the
the
Bodhisattvas, S ravakas,
Bodhisattvas, Sravakas, and
and Pratyekabuddhas
Pratyekabuddhas ;
;
for
for when
when
this
this further
further development
development is is thoroughly
thoroughly understood
understood by myself
by myself
and other
and other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas all all may
may be saved from
be saved from
being confounded
being confounded by by the
the happiness
happiness which which comescomes from from thethe
attainment
attainment of perfect tranquillisation
of perfect tranquillisation and and also
also from
from falling
falling
into the
into the confused
confused statestate of of mind
mind of Sravakas, Pratyeka
the Sravakas,
of the Pratyeka-
buddhas,
buddhas, and
and philosophers.
philosophers.
Said
Said the
the Blessed
Blessed One One : Then
: Then listen
listen well
well andand reflect
reflect well
well
within
within yourself
yourself ; ;
I
I will
will tell
tell you.
you.
Certainly,
Certainly, Blessed
Blessed One, One, said
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva and and gave
gave earear toto the
the Blessed
Blessed One.
One.
The
The Blessed
Blessed One One saidsaid this
this to
to him
him:: Those
Those Bodhisattv
Bodhisattva- a
Mahasattvas
Mahasattvas who who have
have reached
reached the the sixth
sixth stage
stage as as well
well as
as all
all

the S
the ravakas' and
Sravakas and Pratyekabuddhas
Pratyekabuddhas attain perfect tranquil
attain perfect tranquil-
lisation. At
lisation. At the
the seventh stage, the
seventh stage, the Bodhisattva-Mahasattvas,
Bodhisattva-Mahasattvas,
giving
giving up up the
the view
view of
of self-nature
self -nature as
as subsisting
subsisting in in allall things,
things,
attain perfect tranquillisation
attain perfect tranquillisation in in every
every ' minute
minute of of their
their
mental
mental lives,
lives, which
which is is not
not however
however the ease with
the case with the the S ravakas
Sravakas
and
and Pratyekabuddhas
Pratyekabuddhas;; for for with
with them
them there
there is is something
something
effect-producing,
effect-producing, and and in in their
their attainment
attainment of perfect tran
of perfect tran-
quillisation
quillisation there
there is is a trace [of
a trace [of dualism]
dualism],, of of grasped
grasped and and
grasping.
grasping. Therefore,
Therefore, they they do do not
not attain
attain perfect tranquillisa
perfect tranquillisa-
tion
tion inin every
every minute
minute of of their
their mental
mental lives
lives which
which is is possible
possible
at
at the seventh stage.
the seventh stage. They
They cannot
cannot attain
attain to
to [the
[the clear
clear con
con-
viction
viction of]of] an undifferentiated state
an undifferentiated state ofof all things (212)
all things (212) andand
the
the cessation
cessation of of [all]
[all] multiplicities.
multiplicities. Their
Their attainment
attainment is is

due to
due to understanding
understanding the the aspect
aspect of of all
all things
things in in which their
which their
 CHAPTER FOUR 183
183

self-nature
self-nature is is discriminated
discriminated as as good
good and and asas not-good.
not-good. ThereThere-
fore,
fore,
until
until the
the seventh
seventh stage
stage there
there is
is not
not a
a well-established
well-established
attainment
attainment of of tranquillisation
tranquillisation in in every
every minute
minute of of their
their

mental lives.
mental lives.
Mahamati,
Mahamati, at at the
the eighth
eighth stagestage thethe Bodhisattva-Maha
Bodhisattva-Maha-
sattvas, S ravakas, and
and Pratyekabuddhas
Pratyekabuddhas cease cease cherishing
cherishing
sattvas, Sravakas,
discriminative
discriminative ideas
ideas that
that arise
arise from
from the
the Citta, Manas, and
Citta, Manas, and
Manovijnana.
Manovijnana. From
From the
the first
first stage
stage up up to
to the
the sixth,
sixth, they
they
perceive
perceive thatthat the triple world
the triple world is is no more than
no more than the Citta,
the Citta,
Manas,
Manas, and and Manovijiiana,
Manovijnana, that that as as itit is born of
is born of aa discrimina
discrimina-
ting
ting mind
mind there
there is no ego-soul
is no ego-soul and and what
what belongs
belongs to to it, and
it, and

that
that there
there is
is no
no falling
falling into
into thethe multitudinousness
multitudinousness of of external
external
objects
objects except
except through
through [the [the discrimination
discrimination of] of] thethe Mind
Mind
itself.
itself. The
The ignorant turning
ignorant turning their
their self-Imowledge
self (svajrWna)
-knowledge (svajnana)
towards
towards the the dualism
dualism of of grasped
grasped and and grasping
grasping fail fail toto under
under-
stand,
stand, for
for there
there is
is the
the working
working of
of habit-energy
habit-energy which
which has
has
been
been accumulating
accumulating since since beginningless
beginningless time time owing
owing to to false
false
reasoning
reasoning and and discrimination.
discrimination.
Mahamati,
Mahamati, at at the
the eighth
eighth stage there is
stage there is Nirvana
Nirvana for for the
the
S ravakas and
Sravakas Pratyekabuddhas and
and Pratyekabuddhas and Bodhisattvas
Bodhisattvas ; but
;
but thethe
Bodhisattvas are
Bodhisattvas are kept
kept awayaway by by the
the power
power of of all
all the
the Buddhas1
Buddhas 1
from
from [being
[being intoxicated
intoxicated by] by] thethe bliss
bliss of
of the
the Samadhi,
Samadhi, and and
thereby
thereby theythey will
will not
not enter
enter into
into Nirvana.
Nirvana. When the
the stage
stage
of
of Tathagatahood
Tathagatahood is is not
not fulfilled
fulfilled there
there would
would be be the
the cessation
cessation
of
of all
all doings,
doings, and and if if [the
[the Bodhisattvas]
Bodhisattvas] were were not not supported
supported
[by
[by the Buddhas] the
the Buddhas] the Tathagata-family
Tathagata-family would would become
become
extinct.
extinct. Therefore, the
Therefore, the Buddhas,
Buddhas, the Blessed Ones,
the Blessed Ones, point
point
out
out the
the virtues
virtues of of Buddhahood
Buddhahood which which are are beyond
beyond conception.
conception.
(213)
(213) Therefore,
Therefore, [the [the Bodhisattvas]
Bodhisattvas] do do not not enter
enter intointo
Nirvana,
Nirvana, but the S
but the ravakas and
Sravakas and Pratyekabuddhas,
Pratyekabuddhas, engrossed engrossed
in
in the
the bliss
bliss ofof the
the Samadhis,
Samadhis, thereintherein cherish
cherish thethe thought
thought of of
Nirvana.
Nirvana.
At
At the
the seventh
seventh stage,
stage, Mahamati,
Mahamati, the the Bodhisattva
Bodhisattva prop prop-
erly
erly examines
examines into into thethe nature
nature of of the
the Citta,
Citta, Manas,
Manas, and and
Manovijfiana
Manovijnana;; he he examines
examines into into [such
[such subjects
subjects as] as] ego-soul
ego-soul
and
and what
what belongs
belongs to to it,
it, grasped
grasped and and g'rasping,
grasping, the the egolessness
egolessness
of
of persons
persons andand things,
things, rising
rising andand disappearing,
disappearing, individuality
individuality
1 Read
Bead according
according to
to T'ang.
T'ang.
184
184 LANKAVATARA
LANKAVATAEA SUTRA
and
and generality
generality;; he he skilfully
skilfully ascertains
ascertains the the fourfold logical
fourfold logical
analysis
analysis;; he enjoys the
he enjoys the bliss
bliss of of self-mastery
self-mastery;; he he enters
enters sucsuc-
cessively
cessively uponupon the the stages
stages ; he
;
he knows
knows the the differences
differences obtaining
obtaining
in
in the
the various
various elements
elements of enlightenment. The
of enlightenment. grading of
The grading of
the stages is
the stages arranged by
is arranged by me
me lest
lest the
the Bodhisattva-Mahasattva,
Bodhisattva-Mahasattva,
not knowing what
not knowing' what is is meant
meant by by individuality
individuality and and generality
generality
and
and failing
failing to
to understand
understand the
the contin u
continuous ous development of
development of the
the
successive stages,
successive stages, should
should fall
fall intointo the
the philosophers
philosophers' ' wrong
wrong
way
way of of viewing
viewing things. things. But,But, Mahamati,
Mahamati, there there is is really
really
nothing
nothing rising,
rising, nothing
nothing disappearing,
disappearing, all all isis nothing
nothing except except
what
what is is seen
seen of of the
the Mind
Mind itself
itself;; that
that is,is, the
the continuous
continuous
development
development of of the
the successive
successive stagesstages andand all all the
the multiple
multiple
doings of
doings of the
the triple
triple world
world [-they
[ they areare all
all ofof Mind
Mind itself]
itself]..
This
This is is not
not understood
understood by by the
the ignorant.
ignorant. I
I and
and all
all the
the
Buddhas!
Buddhas1 establish
establish the the doctrine
doctrine of of the stages which
the stages develop
which develop
successively
successively as as do do all
all the
the doings
doings of of the triple world.
the triple world.
Further,
Further, Mahamati,
Mahamati, the the S ravakas and
&ravakas and Pratyekabuddhas
Pratyekabuddhas
at
at the
the eighth
eighth stage stage of of Bodhisattvahood
Bodhisattvahood are are so so intoxicated
intoxicated
with
with the happiness that
the happiness that comes
comes from from thethe attainment
attainment of perfect
of perfect
tranquillisation,
tranquillisation, and, and, failing
failing to to understand
understand fully fully that there
that there
is nothing
is nothing in in thethe world
world butbut what
what is is seen
seen ofof the
the Mind
Mind itself,
itself,
they
they are
are thus
thus unable
unable to to overcome
overcome the hindrances and
the hindrances and habit
habit-
energy growing
energy growing out
out of
of their
their notions
notions of
of generality
generality and and
individuality
individuality ;
; and
and adhering
adhering to
to the
the egolessness
egolessness of
of persons
persons and and
things
things and and ((214)
214) cherishing
cherishing views views arising
arising therefrom,
therefrom, they they
have the
have the discriminating
discriminating idea idea and and knowledge
knowledge of of Nirvana,
Nirvana,
which
which is is not
not that
that of of the
the truth
truth of of absolute solitude. Maha
absolute solitude. Maha-
mati,
mati, when
when the the Bodhisattvas
Bodhisattvas face face and
and perceive
perceive the the happiness
happiness
of
of the
the Samadhi
Samadhi of of perfect
perfect tranquillisation,
tranquillisation, they they are are moved
moved
with
with the feeling of
the feeling of love
love and
and sympathy
sympathy owing owing to
to their
their original
original
vows,
vows, and and they become aware
they become aware of of the
the part
part they they are are to to
perform
perform as
as regards
regards the
the [ten]
[ten] inexhaustible
inexhaustible vows.
vows. Thus,
Thus,
they
they dodo notnot enter Nirvana. But
enter Nirvana. But thethe fact
fact is is that
that they
they are are
already
already in in Nirvana
Nirvana becausebecause in in them there is
them there is no
no rising
rising of of dis
dis-
crimination.
crimination. With With themthem the discrimination of
the discrimination of grasped
grasped and and
grasping no
grasping no more
more takes
takes place
place ; as
;
as they [now] recognise
they [now] recognise that that
there is
there nothing in
is nothing in the
the world
world but but what
what is is seen
seen of of the
the Mind
Mind
:I. The
The Chinese
Chinese reading
reading is here adopted.
1
is here adopted.
 CHAPTER FOUR 185
185

itself, they have

itself, they
have done
done away away with
with thethe thought
thought of of discrimina
discrimina-
tion
tion concerning
concerning all all things.
things. They
They havehave abandoned
abandoned adhering adhering
to
to and
and discriminating
discriminating about about such notions as
such notions as the
the Citta,
Citta, Manas,
Manas,
and
and Manovijfiana,
Manovijnana, and and external objects, and
external objects, and self-nature
self -nature ; ;

however,
however, they they have
have not not given
given up up thethe things promoting the
things promoting the
cause of Buddhism
cause of Buddhism ;
;
because
because of
of their
their attainment
attainment of
of the
the inner
inner
insight which belongs to the stage of Tathagatahood ; what
insight which belongs to the stage of Tathagatahood; what-
ever
ever they do
they do all
all issues
issues fromfrom their
their transcendental
transcendental knowledge. knowledge.
It
It isis like
like a a man
man crossing
crossing a
a stream
stream in in a a dream.
dream. For For
instance,
instance, Maham
Mahamati, ati, suppose
suppose that
that while
while sleeping
sleeping a
a man
dreams
dreams that that hehe isis in in the
the midst
midst of of a a great
great river
river whichwhich he he
earnestly
earnestly endeavours
endeavours with with allall his
his might
might to to cross
cross by by himself
himself ; ;

but before he
but before he succeeds
succeeds in crossing the
in crossing stream, he
the stream, he isis awakened
awakened
from
from the
the dream,
dream, and
and being
being awakened
awakened he
he thinks
thinks: : '"Is' Is this
this
real
real oror unreal
unreal?" ? " He thinks thinks again :
again: "No, ' 'No, it
it is
is neither
neither real
real
nor
nor unreal.
unreal. By By reason
reason of of the
the habit-energy
habit-energy of of discrimination
discrimination
which
which has has been
been accumulated
accumulated by experience ever
by experience ever since
since
beginningless
beginningless time, time, as as multiplicities
multiplicities of of forms
forms and and conditions
conditions
are
are seen,
seen, heard,
heard, thought,
thought, and recognised, there
and recognised, there is is the
the percep
percep-
tion
tion and
and discrimination
discrimination of of all
all things
things as as existent
existent and and non
non-
existent
existent;; and and for
for this
this reason
reason my my Manovijiiana
Manovijnana experiences experiences
even
even inin a a dream
dream all all that
that has
has been
been seen
seen by by myself.
myself." "
In
In thethe same
same way, way, Mahamati,
Mahamati, the the Bodhisattva-Maha
Bodhisattva-Maha-
sattvas
sattvas of of the
the eighth
eighth stage
stage ofof Bodhisattvahood,
Bodhisattvahood, (215) (215) after
after
passing
passing through
through the the first
first up
up to to the
the seventh
seventh stage, stage, observe
observe
that
that there
there is is no
no more
more rising
rising inin them
them of of discrimination
discrimination since since
all
all things
things are are seen
seen as as like
like Maya,
Maya, etc., etc., when
when they they have have an an
intuitive
intuitive understanding
understanding of of the [true] nature
the [true] nature of of all
all things,
things,
and
and [further]
[further] observing
observing that, therefore, there
that, therefore, there is is the
the cessation
cessation
. of
of all
all things
things as as to grasped and
to grasped and grasping
grasping which which rise rise from
from
one 's ardent
one's ardent desire
desire for for things,
things, and
and also
also observing
observing how
how the
the
mind
mind and and what
what belongs
belongs to
to it
it carry
carry on
on their
their discrimination,
discrimination,
the
the Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas never never relax relax theirtheir efforts
efforts to to
practise
practise the the teachings
teachings of of the Buddhas. Mahamati,
the Buddhas. Mahamati, they they will
will
exercise
exercise themselves
themselves to to make
make those
those who who havehave not not yet attained
yet attained
the truth
the truth attain
attain it.
it. For the
For the Bodhisattvas,
Bodhisattvas, Nirvana Nirvana does does not
not
mean
mean extinction
extinction;; as they have
as they abandoned thoughts
have abandoned thoughts of of dis
dis-
cr iminatioll evolving
crimination evolving from from thethe Citta,
Citta, Manas,
Manas, and and Mano-Mano-
186
186 LANKAVATARA SUTRA
SUTRA
vijfiana,
vijnana, there
there is is for
for them
them thethe attainment
attainment of of the
the recognition
recognition
that
that allall things
things are
are unborn.
unborn. And,
And, Mahamati, in
Mahamati, ultimate
in ultimate
reality
reality there
there is
is neither
neither gradation
gradation nor
nor continuous
continuous succession
succession ;
;
[only]
[only] the the truth
truth of of absolute solitude (viviktadharma)
absolute solitude (viviktadharma) is is
taught
taught herehere inin which
which the discrimination of
the discrimination of all
all the images is
the images is

quieted.
quieted. So
So itit is
is said
said::
1. The
1. abodes and
The abodes and the stages of
the stages of Buddhahood
Buddhahood are estab
are estab-
lished inl
lished in 1 the
the Mind-only
Mind-only which
which is
is imageless-this
imageless this was
was told,
told,
is
is told,
told, and
and will
will be
be told
told by
by the
the Buddhas.
Buddhas.
2. The
2. The [first]
[first] seven
seven stages
stages areare [still]
[still] of
of the
the mind,
mind, but but
here the
here the eighth
eighth is is imageless
imageless ; the
;
two stages,
the two stages, [the[the ninth
ninth and and
the
the tenth,]
tenth,] have
have [still] something to
[still] something to rest
rest themselves
themselves on on;; the
the
[highest] stage that
[highest] stage that isis left belongs to
left belongs to me.
me.
3.
3. Self-realisation
Self-realisation and and absolute
absolute purity-this
purity this stage stage is is

my
my own own;; itit isis the
the highest
highest station
station of of Mahesvara,
Mahesvara, the the Aka
Aka-
nishtha
nishtha [heaven]
[heaven] shining
shining brilliantly.
brilliantly.
4. Its
4. rays of
Its rays of light
light move forward like
move forward like a mass of
a mass of fire
fire;;
they
they who who are are bright-coloured, charming, and
bright-coloured, charming, and auspicious
auspicious
transform
transform the the triple
triple world.
world.
5.
5. Some
Some worlds
worlds are are being
being transformed,
transformed, while while others
others
have
have already
already beenbeen transformed
transformed ;22 there
;
there I preach the
I preach the various
various
vehicles
vehicles which
which belong
belong to to my
my ownown stage.
stage. \
v

(216)
(216) 6.
6. But
But [from
[from the
the absolute
absolute pointpoint of of view]
view] the the
tenth
tenth is is the
the first,
first, and
and the
the first
first is
is the
the eighth
eighth; ; and
and the
the ninth
ninth
is
is the
the seventh,
seventh, and and thethe seventh
seventh is is the eighth.
the eighth.
7. And the
7. the second
second is is the third, and
the third, and the
the fourth
fourth is is the
the
fifth, and
fifth, and the
the third
third is is the
the sixth
sixth;; what gradation is
what gradation there
is there

where imagelessness prevails

where imagelessness prevails?

The
The Fourth Chapter, "
Fourth Chapter, On Intuitive
"On Intuitive Understanding.
Understanding.""

1 The
1
Sagathakam, V.
The Sagathakam, 105, has
V. 105, has cittamatra
cittamatramm nirabliasam.
nirabhasam . . . . . .

instead of cittamiitre
instead of cittamatre nirabhas6
nirabhase . . . . . . , as
as it
,
it stands
stands here.
here.
!l According
According toto T'ang.
2
T'ang.
 [CHAPTER
[CHAPTER FIVE]
FIVE]
LXXXI
LXXXI
((217)
217) At At that
that timetime again,
again, Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva said
Mahasattva said this, this . to
to the
the Blessed
Blessed One
One: : Is
Is the
the Blessed
Blessed
One,
One, the
the Tathagata,
Tathagata, the
the Arhat,
Arhat, the
the Fully-Enlightened
Fully-Enlightened One, One,
permanent
permanent or
or impermanent
impermanent?
Said
Said the the Blessed
Blessed One One:: Mahamati,
Mahamati, the the Tathagata
Tathagata is is

neither permanent nor

neither permanent impermanent. W
nor impermanent. Whyhy ? Because either
Because either
way
way therethere is is aa fault
fault connected
connected with with it.it. Mahamati,
Mahamati, what what
fault
fault is is connected
connected with with either assertion?11 If
either assertion If the
the Tathagata
Tathagata
is
is permanent,
permanent, he he will
will be be connected
connected with with the
the creating
creating agencies.
agencies.
For, Mahamati,
For, Mahamati, according according to
to all
all the
the philosophers
philosophers the the creat
creat-
ing agencies
ing agencies are
are something
something uncreated
uncreated and
and permanent.
permanent. But But
the Tathagata is
the Tathagata is not
not permanent
permanent [in [in the
the same
same sense]
sense] as
as the
the
uncreated
uncreated are are permanent.
permanent. If If hehe is is impermanent,
impermanent, he he will
will
be
be connected
connected with with things
things created.
created. BecauseBecause the the Skandhas
Skandhas
which
which are are predicable
predicable as as qualified
qualified and and qualifying
qualifying are are non
non-
existent,
existent, and because the
and because the Skandhas
Skandhas are are subject
subject to to annihila
annihila-
tion,
tion, destructibility
destructibility is is their
their nature.
nature. Mahamati,
Mahamati, all all that
that is is

created
created is is impermanent
impermanent as
as is
is a
a jug,
jug, a
a garment,
garment, straw,straw, a
a piece
piece
of
of wood,
wood, a a brick,
brick, etc.,
etc., which
which are are all
all connected
connected with with imperma
imperma-
nency.
nency. Thus Thus allall the
the preparations
preparations for for the
the knowledge
knowledge of of the
the
All-Knowing
All-Knowing One One will become useless
will become useless as as they
they areare things
things
created. On account
created. account of of no no distinction
distinction being being made,
made, the the
Tathagata,
Tathagata, indeed,indeed, wouldwould be be something
something created.created. For For thisthis
reason,
reason, the the Tathagata
Tathagata is is neither
neither permanent
permanent nor nor impermanent.
impermanent.
Again, Mahamati,
Again, Mahamati, the
the Tathagata
Tathagata is
is not
not permanent
permanent for for
the
the reason
reason thatthat [if[if he
he were]
were] he
he would
would be
be like
like space,
space, and
and
the
the preparations
preparations one one makes
makes for for Tathagatahood
Tathagatahood would would be be use
use-
less.
less. That
That is is to
to say,
say, Mahamati,
Mahamati, space space is is neither
neither permanent
permanent
nor
nor impermanent
impermanent as as it it excludes
excludes [the [the idea
idea of] of] permanence
permanence
and
and impermanence,
impermanence, ((218) 218) andand it it is
is improper
improper to to speak
speak of of it
it

1 Following
Following T'ang.
1
T'ang.
188
188 LANKA VATARA SUTRA
LANKAVATAEA SUTEA
as
as characterised
characterised with with the
the faults
faults ofof oneness
oneness and and otherness,
otherness, of of
bothness
bothness and and not-bothness,
not-bothness, of of permanence
permanence and and impermanence.
impermanence.
Further,
Further, Mahamati,
Mahamati, it it is
is like
like the
the horns
horns of of a
a hare,
hare, or or a a horse,
horse,
or
or an
an ass,
ass, or
or a
a camel,
camel, or
or a
a frog,
frog, or
or a
a snake,
snake, or
or a
a fly,
fly, or
or aa fish
fish ;
;

[with
[with the
the Tathagata]
Tathagata] as
as with
with them
them here
here is
is the
the permanency
permanency
of
of no-birth.
no-birth. BecauseBecause of of this
this fault
fault of of the
the permanency
permanency of of
no-birth,
no-birth, the
the Tathagata
Tathagata cannot
cannot be
be permanent.
permanent.
However,
However, Mahamati,
Mahamati, there there isis another
another sense
sense in in which
which the the
Tathagata
Tathagata can can be be said
said to
to be
be permanent.
permanent. How How? Because
Because the the
knowledge
knowledge arising arising fromfrom the the attainment
attainment of of enlightenment
enlightenment
[[ = an
an intuitive
intuitive understanding]
understanding] is of a
is of a permanent
permanent nature,nature, the the
Tathagata
Tathagata is
is permanent. Mahamati,
permanent. Mahamati, this
this knowledge, as
knowledge, as itit

is attained intuitively
is attained intuitively by by the
the Tathagatas, Arhats,
Tathagatas, Arhats, Fully- Fully
Enlightened
Enlightened Ones, Ones, is,is, indeed,
indeed, permanent.
permanent. Whether "Whether the the
Tathagatas
Tathagatas are are born
born or not, this
or not, this Dharmata,
Dharmata, which
which is
is the
the
regulative and
regulative sustaining principle
and sustaining principle to to bebe discoverable
discoverable in in
the enlightenment of
the enlightenment of all the S
all the ravakas, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, and and
philosophers,
philosophers, abides, abides, andand this sustaining principle
this sustaining principle of of exist
exist-
ence
ence is not like
is not like the
the emptiness
emptiness of of space, which, however,
space, which, however, is is
not
not understood
understood by by the ignorant and
the ignorant simple-minded. Maha
and simple-minded. Maha-
mati,
mati, this this knowledge
knowledge of of enlightenment
enlightenment belongingbelonging to to thethe
Tathagatas
Tathagatas comes
comes forth
forth from
from transcendental
transcendental k q owledge
knowledge
prajnajnana) ; Mahamati,
((prajnajnana) ; Mahamati, the Tathagatas, Arhats,
the Tathagatas, Arhats, FullyFully-
Enlightened
Enlightened Ones Ones do do not come forth
not come forth fromfrom thethe habit-energy
habit-energy
of
of ignorance
ignorance which which is is concerned
concerned with with thethe Citta,
Citta, Manas,
Manas, and and
Manovijiiana,
Manovijnana, and the Skandhas,
and the Skandhas, Dhatus,Dhatus, and and A yatanas.
Ayatanas.
The
The triple
triple world
world originates
originates fromfrom the the discriminating
discriminating of of un
un-
realities,
realities, but but the the Tathagatas
Tathagatas do do not
not originate
originate from from the the dis
dis-

criminating of
criminating of unrealities.
unrealities. Where
Where duality
duality obtains,
obtains, MahaMaha-
mati,
mati, there
there is
is permanency
permanency and
and impermanency
impermanency because
because of
of its
its

not
not being
being one.
one. Mahamati,
Mahamati, [the [the truth
truth of]
of] absolute
absolute solitude
solitude
is, indeed, non-dualistic1
is, indeed, because all
non-dualistic 1 because all things
things are are characterised
characterised
with
with non-duality
non-duality and and no-birth.
no-birth. For this
For reason, Mahamati,
this reason, Mahamati,
the
the Tathagatas,
Tathagatas, Arhats,Arhats, Fully-Enlightened
Fully-Enlightened Ones Ones are are neither
neither
permanent
permanent nor nor impermanent.
impermanent. Mahamati, Mahamati, as as long
long as as there
there
is
is word-discrimination,
word-discrimination, (219) there follows
(219) there follows the the faulty
faulty notionotion n
of
of permanency
permanency and
and impermanency.
impermanency. The
The destruction
destruction of
of the
the
1 Read aavayam)
advayam, not
not avayam.
1
Bead dvayam.
 CHAPTER FIVE 189
189

notion
notion of of permanency
permanency and impermanency as
and impermanency as held
held byby the
the
ignorant,
ignorant,
Mahamati,
Mahamati, comes
comes from
from the
the getting
getting rid
rid of
of the
the know
know-
ledge that is based on discrimination, and not from the
ledge that is based on discrimination, and not from the
getting rid of the knowledge that
getting rid of the knowledge
that is based on
is based on the
the insight of
insight of
solitude.
solitude. So
So it
it is
is said
said :
:

1.
1. By
By keeping
keeping away permanency and
away permanency and impermanency,
impermanency,
[and yet] by keeping
[and yet] by keeping permanency permanency and
and impermanency
impermanency in in
sight,
sight,
those
those who
who always
always see
see the
the Buddhas
Buddhas will
will not
not expose
expose
themselves
themselves to to the
the power
power of of the
the philosophical
philosophical doctrines.
doctrines.
2.
2. When
When permanency
permanency and and impermanency
impermanency are adhered
are adhered
to
to all
all the
the accumulation
accumulation [one [one makes
makes forfor the
the attainment
attainment of of
reality]
reality] will
will bebe of
of no
no avail
avail;; by
by destroying
destroying the the knowledge
knowledge
that
that isis based
based on on discrimination,
discrimination, [the idea of]
[the idea permanency
of] permanency
and
and impermanency
impermanency is
is kept
kept back.
back.
3.
3. As
As soon
soon as
as an
an assertion
assertion is made, all
is made, all is
is in
in confusion
confusion ;;

when
when it it is
is understood
understood that there is
that there is nothing
nothing in in the world
the world
but
but what
what is is seen
seen of
of the
the Mind itself, disputes
Mind itself, disputes never
never arise.
arise.

Here
Here Ends
Ends the
the Fifth
Fifth Chapter,
Chapter, " On the
"On the Deduction
Deduction of
of
the
the Permanency "
Permanency and
and Impermanency
Impermanency of
of Tathagatahood.
Tathagatahood. "
 [CHAPTER
[CHAPTER SIX]
SIX]
LXXXII
LXXXII
(220) At
(220) At that
that time
time again,
again, Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva made made aa request
request of of the Blessed One,
the Blessed One, saying
saying::
Blessed One, tell me
Blessed One, tell me; Sugata, ; Sugata, tell
tell me
me about
about the
the rising
rising and and
disappearing
disappearing of
of the
the Skandhas,
Skandhas, Dhatus, Dhatus, and
and A
Ayatanas. In
yatanas. In
case
case there
there isis no
no ego-soul,
ego-soul, what
what is
is it
it that
that comes
comes to
to exist
exist and
and
to
to disappear
disappear ?? The The ignorant
ignorant who who are are attached
attached to to the
the notion
notion
of
of rising
rising and disappearing, fail
and disappearing, fail to
to understand
understand the the extinction
extinction
of pain, and
of pain, and thus
thus they
they knowknow not not what Nirvana is.
what Nirvana is.

Said the
Said Blessed One
the Blessed One : Then,
: Then, Mahamati,
Mahamati, listen
listen well
well and
and
reflect
reflect well
well within
within yourself
yourself ; I I will
;
will tell you.
tell you.
Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said :: Certainly,
Certainly,
Blessed One
Blessed One j Rnd
;
and gave
gave ear
ear to
to the
the Blessed
Blessed One.
One.
The
The Blessed
Blessed One One said said this
this to to him
him:: Mahamati,
Mahamati, the the
Tathagata-garbha
Tathagata-garbha holds holds within
within it it the cause for
the cause for both
both goodgood
and
and evil,
evil, and
and byby itit all
all the
the forms
forms of of existence
existence are produced.
are produced.
Like
Like an an actor
actor itit takes
takes on on a a variety
variety of of forms, and t|Hn
forms, and in itself]
itself]
is
is devoid
devoid of of an
an ego-soul
ego-soul and and what
what belongs
belongs to it. As
to it. As this
this is
is

not understood,
not understood, therethere is is the
the functioning
functioning together
together of of the
the triple
triple
combination
combination from from which
which effects
effects take
take place.
place. But
But thethe philos
philos-
ophers
ophers not
not knowing
knowing this
this are
are tenaciously
tenaciously attached
attached to
to the idea
the idea
of
of aa cause
cause [or[or aa creating agency]
creating agency] .
. Because
Because of
of the
the influence
influence
of habit-energy
of habit-energy that that has been accumulating
has been accumulating variouslyvariously by by
false reasoning
false reasoning sincesince beginningless
beginningless time, what here
time, what here goesgoes
under
under the the name
name of of A layavijnana is
Alayavijnana is accompanied
accompanied by by the
the
seven
seven Vijnanas which give
Vijnanas which give birth
birth to to aa state
state known
known as as the
the
abode
abode of ignorance. It
of ignorance. It is
is like
like a a great
great ocean
ocean in which the
in which the
waves
waves rollroll on
on permanently
permanently but
but the
the [deeps
[deeps remain
remain unmoved;;
unmoved
that
that is,is, the
the A laya-]
Alaya-] body body itself
itself subsists
subsists uninterruptedly,,
uninterruptedly
quite
quite free
free from
from fault
fault of of impermanence,
impermanence, unconcerned
unconcerned with
with
the
the doctrine
doctrine of of ego-substance,
ego-substance, and and (221 (221)) thoroughly
thoroughly pure pure in in
its
its essential
essential nature.
nature.
 CHAPTER SIX
SIX 191
191

As
As to to the
the other
other seven
seven Vij:fianas
Vijnanas beginning
beginning with with the the
Manas
Manas and and Manovij:fiana,
Manovijnana, they they have
have their
their rise
rise and
and complete
complete
ending
ending fromfrom moment
moment to to moment
moment;; they they are are born
born with
with false
false
discrimination
discrimination as cause, and
as cause, and withwith forms
forms and and appearances
appearances
and
and objectivity
objectivity as as conditions
conditions which which are are intimately
intimately Enked linked
together ; adhering
together; adhering
to
to names
names and
and forms,
forms, they they do
do not
not realise
realise
that
that objecUve
objective individual
individual forms forms are are nolno 1 more
more thanthan whatwhat is is
seen
seen ofof the
the Mind
Mind itself
itself;; they
they do do not
not give exact information
give exact information
regarding pleasure and
regarding pleasure and pain
pain;; they
they are are notnot the
the cause
cause of of
emancipation
emancipation ; by ;by setting
setting up up names
names and and forms
forms which
which originate
originate
from
from greed,
greed, greed
greed is is begotten
begotten in in turn,-
turn, thus
thus mutually
mutually condicondi-
tioned and conditioning.
tioned and conditioning. When
When the
the sense-organs
sense-organs which seize
which seize
[upon
[upon the
the objective world]
objective world] are
are destroyed
destroyed and
and annihilated,
annihilated,
the
the other
other things
things immediately
immediately cease cease to to function,
function, and and there
there isis

no
no recognition
recognition of
of pleasure
pleasure and
and pain
pain which
which are
are the
the self-dis
self-dis-
crimination
crimination of of knowledge
knowledge;; thus thus there
there is is the
the attainment
attainment of of
perfect
perfect tranquillisation
tranquillisation in in which
which thoughts
thoughts and and sensations
sensations are are
quieted,
quieted, or or there
there is is the
the realisation
realisation of of the
the four
four Dhyanas,
Dhyanas, in in
which
which truths
truths of of emancipation
emancipation are are well
well understood
understood;; where where-
upon
upon thethe Y ogins are
Yogins are led
led to
to cherish
cherish herein
herein the the notion
notion of of [true]
[true]
emancipation,
emancipation, because
because of
of the
the not-rising
not-rising [of [of the
the Vijfianas]
Vijnanas] . .

[But]
[But] when
when aa revulsion
revulsion [or [or turning-back]
turning-back] has has notnot taken
taken
place
place in the A
in the layavij:fiana known
Alayavijnana known underunder the the name
name of of Tatha
Tatha-
gata-garbha,
gata-garbha, there there is is nono cessation
cessation 'of of thethe seven
seven evolving
evolving
Vijfianas.
Vijnanas. Why Why ? Because
Because the the evolution
evolution of of the
the Vijfianas
Vijnanas is is

depending
depending on on this
this cause
cause;; butbut this does not
this does not belong
belong to to the
the
realm
realm of the S
of the ravalms, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, and and those
those whowho areare
disciplining
disciplining themselves
themselves in in the exercises of
the exercises of the
the philosophers.
philosophers.
As
As they
they [only]
[only] know
know thethe egolessness
egolessness of of the
the self
self -soul,
-soul, as as they
they
[only]
[only] accept
accept the the individuality
individuality and
and generality
generality of of the
the
Skandhas,
Skandhas, Dhatus,
Dhatus, and and A yatanas,
Ayatanas, there
there is
is the
the evolving
evolving of of
the
the Tathagata-garbha.
Tathagata-garbha. When an an insight
insight into into the the five
five
Dharmas,
Dharmas, the the three
three Svabhavas,
Svabhavas, and and the egolessness of
the egolessness of all
all
things
things isis obtained, the Tathagata-garbha becomes
obtained, the Tathagata-garbha becomes quiescent.
quiescent.
By
By causing
causing a a revulsion
revulsion in in the
the continuous
continuous development
development of of
the
the graded
graded stages,
stages, [the
[the Bodhisattva]
Bodhisattva] may may not not bebe led
led astray
astray
in
in the
the p ath [of
path [of enlightenment]
enlightenment] by those philosophers
by those philosophers who who
1 According
According to T'ang and
to T'ang and Sung.
Sung.
192
192 LANKAVATARA SUTRA
LANKAVATARA
hold
hold different
different views.views. Thus Thus establishing
establishing himself himself at at the
the
Bodhisattva
Bodhisattva stage stage of Acala (immovable
of Aeala (immovable), ) , (222)
(222) he he obtains
obtains
the
the paths leading to
paths leading to the
the happiness
happiness of of the
the ten Samadhis. Sup
ten Samadhis. Sup-
ported by
ported by the Buddhas in
the Buddhas in Samadhi, observing the
Samadhi, observing the truths
truths of of
the
the Buddha
Buddha which which go beyond thought
go beyond thought and and his his own
own original
original
vows,
vows, not
not entering
entering into into the
the happiness
happiness of of the
the Samadhi
Samadhi which which
is the
is the limit
limit of of reality,
reality, but
but by
by means
means of
of the
the self-realisation
self-realisation
which
which is is not
not generally
generally gainedgained by by thethe paths
paths of discipline
of discipline
belonging
belonging to
to the
the S ravakas, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, and
and philos
philos-
ophers, he
ophers, he obtains
obtains the the ten
ten paths
paths of of discipline
discipline which which belongbelong
to
to the
the noble
noble family
family [of [of the
the Tathagatas]
Tathagatas],, and and [also obtains]
[also obtains]
the knowledge-body created
the knowledge-body created by by thethe will
will which
which is is removed
removed
from
from thethe [premeditated]
[premeditated] workings workings of of Samadhi.
Samadhi. For For this
this
reason,
reason, Mahamati,
Mahamati, let let those
those Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas who who areare
seeking
seeking after
after the
the exalted
exalted truth
truth effect
effect the
the purification
purification of
of the
the
Tathagata-garbha
Tathagata-garbha which which is is known
known as as A layavijiiana.
Alayavijnana.
Mahamati,
Mahamati, if if you
you saysay that
that there
there is is no
no Tathagata-garbha
Tathagata-garbha
known
known as as A layavijiiana, there
Alayavijnana, there willwill bebe neither
neither the the rising
rising nornor
the
the disappearing
disappearing [of [of anan external
external world world of of multiplicities]
multiplicities] in in
the
the absence
absence of of the
the Tathagata-garbha
Tathagata-garbha known known as as A layavijiiana.
Alayavijnana.
But,
But, Mahamati,
Mahamati, there there is is the
the rising
rising and and disappearing
disappearing of of the
the
ignorant
ignorant as
as well
well as
as the
the holy
holy ones.
ones. [Therefore]
[Therefore], , the
the Yogins,
Yogins,
while
while walking
walking in in thethe noble
noble path path of of self- re alisation and
self-realisation and
abiding
abiding in
in the
the enj oyment
enjoyment of
of things
things as
as they
they are, are, do
do not
not
abandon
abandon working
working hard hard and and are are never
never frustrated
frustrated [in [in their
their
undertakings]
undertakings].. Mahamati,Mahamati, this realm of
this realm, of the
the Tathagata
Tathagata-
garbha is
garbha is primarily undefiled and
primarily undefiled and is beyond all
is beyond all the specula
the specula-
tive theories of
tive theories the S
of the ravakas, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, and and philos
philos-
ophers
ophers;; butbut it it appears
appears to
to them
them devoid
devoid of of purity,
purity, as as it
it is
is

soiled
soiled byby these
these external
external defilements.
defilements. This
This is
is not
not the
the case
case
with
with the Tathagatas, Mahmati
the Tathagatas, Mahamati;; with with the Tathagatas it
the Tathagatas it is
is

an
an intuitive
intuitive experience
experience as
as if
if it
it were
were an
an A malaka
Amalaka fruit
fruit held
held
in
in the
the palm
palm of of the
the hand.
hand.
This,
This, Mahamati,
Mahamati, was was told
told by by meme in in the
the canonical
canonical text text
relating to
relating Queen S
to Queen rimaIa, ((223)
Srimala, 223) and and in another where
in another where the the
Bodhisattvas,
Bodhisattvas, endowed
endowed with with subtle,
subtle, :fine,
fine, pure
pure knowledge,
knowledge, are are
supported
supported [by [by my spiritual powers
my spiritual powers [-that
[ that the the Tathagata
Tathagata-
garbha known
garbha known as as A layavijiiana evolves
Alayavijnana evolves together
together with with th thee
 SIX
CHAPTER SIX 193
193

seven Vijnanas. This

seven Vijiianas. This is is meant
meant for the S
for the ravakas who
Sravakas who are are
not free
not free from
from attachment,
attachment, to
to make
make them
them see
see into
into the
the egoless
egoless-
ness
ness of
of things
things ; and
;
and for Queen S
for Queen rimala to
frlmala to whom the the Buddha's
Buddha's
spiritual
spiritual power
power was
was added,
added, the
the [pure]
[pure] realm
realm of
of Tathagata
Tathagata-
hood
hood waswas expounded.
expounded. This This doesdoes notnot belong
belong to to thethe realm
realm of of
speculation as
as it
it is carried
is carried on
on by
by the Sravakas,
the ravakas, Pratyeka
Pratyeka-
speculation
buddhas,
buddhas, and and other
other philosophers,
philosophers, except, Mahamati, that
except, Mahamati, that this
this
realm of Tathagatahood
realm of Tathagatahood which
which is
is the
the realm
realm of
of the
the Tathagata
Tathagata-
garbha Alayavjjfiana is is meant
meant for those. BodhisattvaMaha
for those Bodhisattva-Maha-
garbha-Alayavijnana
sattvas
sattvas who who like you are
like you endowed with
are endowed with subtle,
subtle, fine,fine, penetra
penetra-
ting thought-power
ting thought-power and
and whose
whose understanding
understanding is
is in
in accordance
accordance
with
with thethe meaning
meaning;; and and it it is
is not
not for for others,
others, such such as as philos
philos-
ophers, Sravakas, and and Pratyekabuddhas,
Pratyekabuddhas, who who areare attached
attached to to
ophers, Sravakas,
the
the letters
letters of of t.he
the canonical texts. For
canonical texts. For this
this reason, Mahamati,
reason, Mahamati,
let
let you
you andand other
other BodhisattvaMahasattvas
Bodhisattva-Mahasattvas discipline discipline your your-
selves
selves inin the
the realm
realm of of Tathagatahood,
Tathagatahood, in
in the
the understanding
understanding
of
of this
this Tathagata-garbha- Alayavijfiana, so
Tathagata-garbha-Alayavijnana, so that
that you you may
may not not
rest
rest contented
contented with with mere learning. So
mere learning. So it it is
is said
said::
1. The
1. The Garbha
Garbha of of the
the Tathagatas
Tathagatas is indeed united
is indeed united withwith
the
the seven Vijfianas i when
seven Vijnanas; when this this is adhered to,
is adhered to, there arises
there arises
duality,
duality, but but when
when rightly
rightly understood,
understood, duality duality ceases.
ceases.
2.
2. The
The mind,
mind, which
which is is the
the product
product of of intellection
intellection since since
beginningless
beginningless time, time, is
is seen
seen like
like a
a mere
mere image
image; i when
when things
things
are
are viewed
viewed as as they
they areare inin themselves,
themselves, there there is is neither
neither objec
objec-
tivity
tivity nor
nor itsits appearance.
appearance.
3.
3. As
As thethe ignorant
ignorant graspgrasp the the finger-tip
finger-tip and and notnot the the
moon,
moon, (224)
(224) so those who
so those who cling
cling to to the
the letter,
letter, know know notnot my my
.
truth.
truth.
4. The
4. The Citta
Citta dances
dances likelike a a dancer
dancer;; the Manas resembles
the Manas resembles
aa jester
jester; ; the
the [Mano-] vijfiana
[Mano-] vijnana together together with
with the
the five
five [Vij
[Vij-
D anas] creates
nanas] creates an an objective
objective world
world which
which is
is like
like a
a stage.1
stage.
1

LXXXIII
LXXXIII
At
At that
that time,
time, Mahamati
Mahamati the the BodhisattvaMahasattva
Bodhisattva-Mahasattva
made a
made a request
request of
of the
the Blessed
Blessed One,
One, saying
saying:: Pray
Pray tell
tell me>
me,
Blessed
Blessed One
One;i pray
pray tell
tell me,
me, Sugata,
Sugata, concerning
concerning the
the distin-
distin-
1 Sung
Sung a nd T'ang
T'ang seem
seem to
to be
be incorrect
incorrect in
in their
their reading
and reading of
of this
this
verse.
verse.
194
194 LANKAVATARA SUTRA
LANKAVATARA
guishing
guishing aspects
aspects of of the
the five
five Dharmas,
Dharmas, the [three] Svabhavas,
the [three] Svabhavas,
the
the [[eight]
eight] Vijfianas,
Vijnanas, and and the twofold egolessness.
the twofold egolessness. By By
[recognising]
[recognising] the distinguishing aspects
the distinguishing aspects of of the twofold ego
the twofold ego-
lessness,
lessness, I I and
and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas will will be be able
able to to
establish
establish those
those truths
truths while
while effecting
effecting a
a continuous
continuous develop
develop-
ment
ment through
through the the various
various stages
stages of of Bodhisattvahood.
Bodhisattvahood. It It isis

said
said that
that byby these
these truths
truths we
we can
can enter
enter into
into all
all the
the Buddha
Buddha-
truths,
truths, andand that
that by by entering
entering into into allall the
the Buddha-truths
Buddha-truths we we
can
can enter
enter eveneven intointo thethe ground
ground of of the
the Tathagata
Tathagata's 's inner
inner
realisation.
realisation.
Said
Said the
the Blessed
Blessed One One : Then,
:
Then, Mahamati,
Mahamati, listen listen well
well andand
reflect well
reflect well within
within yourself
yourself ; I ;
I will
will tell
tell you.
you.
Certainly,
Certainly, Blessed
Blessed One, One, said
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva and gave ear
and gave ear toto the
the Blessed
Blessed One. One.
The
The Blessed
Blessed One One said
said this
this to to him
him:: Mahamati,
Mahamati, I I will
will
tell you
tell you about
about the the distinguishing
distinguishing aspects aspects of of the
the five
five Dharmas,
Dharmas,
the
the [three]
[three] Svabhavas,
Svabhavas, the the [eight]
[eight] Vijfianas,
Vijnanas, and and the
the twofold
twofold
egolessness.
egolessness. The
The five five Dharmas
Dharmas are are:: name,
name, form, form, dis dis-

crimination,
crimination, right right knowledge,
knowledge, and and suchness.
suchness. [When these
[When these
are
are thoroughly
thoroughly comprehended]
comprehended] by by the the Yogins,
Yogins, they they enterenter
into the
into course of
the course of the
the Tathagata
Tathagata's 's inner
inner realisation,
realisation, wherewhere
they are
they kept away
are kept away from from such such views
views as as eter n alism and
eternalism and
nihilism,
nihilism, realism
realism and
and negativism,
negativism, and
and (225
(225) ) here
where they
they come
come
face
face to to face
face withwith the abode of
the abode of happiness belonging to
happiness belonging to the
the
present
present existence
existence as as well
well asas toto the Sama patti (tranquillisa
the Samapatti (tranquillisa-
tion)
tion).. But,
But, Mahamati,
Mahamati, as as the ignorant do
the ignorant do not understand
not understand
that
that thethe five
five Dharmas,
Dharmas, the the [three
[three]] Svabhavas,
Svabhavas, the the [[eight]
eight]
Vijfianas, and
Vijnanas, and the the twofold
twofold egolessness, together with
egolessness, together with the the
external
external objects
objects which
which are
are regarded
regarded as
as existent
existent and
and non
non-
existent-
existent [[all
all these
these areare no no more
more than] than] what
what is seen of
is seen of the
the
Mind
Mind itself-they
itself they are
are given
given to
to discrimination,
discrimination, but
but it
it is
is oth er
other-
wise with the
wise with the wise.
wise.
Said
Said Mahamati
Mahamati : How is: is it
it that
that thethe ignorant
ignorant are are given
given
up
up to discrimination and
to discrimination and the
the wisewise are noU
are not?
Said the
Said Blessed One
the Blessed One:: Mahamati,
Mahamati, the ignorant cling
the ignorant cling
to
to names,
names, ideas,
ideas, and and signs
signs;; their
their minds
minds movemove alongalong [these
[these
channels]
channels].. As thus thus theythey move
move along,along, theythey feed
feed on on mu lti
multi-
plicities
plicities of
of objects,
objects, and
and fall
fall into
into the
the notion
notion of
of an
an ego-s oul
ego-soul
 SIX
CHAPTER SIX 195
195

and
and what belongs to
what belongs to it, and cling to salutary appearances.
it, and cling to salutary appearances.

As
As thus
thus they cling,
they cling, there
there is
is a a reversion
reversion to to ignorance,
ignorance, and and
they
they become
become tainted,
tainted, karma
karma born
born of
of greed,
greed, anger,
anger, and
and folly
folly
is
is accumulated.
accumulated. As karma is
As karma is accumulated
accumulated again again andand again,
again,
their minds
their minds become
become swathedswathed in in the cocoon of
the cocoon of discrimination
discrimination
as
as the
the silk-worm
silk- worm ; and, transmigrating in
and, transmigrating
;
in the ocean of
the ocean of birth
birth-
and-death (gati)
and-death (gati), they , they are
are unable,
unable, like
like the
the water-drawing
water-drawing
wheel,
wheel, to to move forward. And
move forward. And because
because of of folly,
folly, they
they do do not
not
understand
understand that that allall things
things are
are like
like Maya, a
Maya, mirage,a mirage, the
the moon
moon
in
in water,
water, and and have
have no no self-substance
self-substance to to be be imagined
imagined as as anan
ego-soul
ego-soul and
and its
its belongings
belongings ;
;
that
that things
things rise
rise from
from their
their false
false
discrimination
discrimination ; that ;
that they
they are are devoid
devoid of of qualified
qualified and and qualify
qualify-
ing
ing ; and
;
and have nothing to
have nothing to do
do with
with the the course
course of birth, abidin
of birth, abiding, g,
and
and destruction
destruction ; that ;
that theythey areare born
born of of the discrimination or
the discrimination of
what
what is is only
only seen
seen of of the
the Mind
Mind itselfitself;; and and assert1 that they
assert 1 that they
are
are born
born of of Isvara, time,
Isvara, time, atoms, atoms, or
or aa supreme spirit,
supreme spirit, for for
they
they follow
follow names'
names and
and appearances.
appearances. Mahamati, Mahamati, the
the ignorant
ignorant
move
move along
along withwith appearances.
appearances.
Further,
Further, Mahamati,
Mahamati, by by " appearance " is
"appearance" is meant
meant that that
which
which reveals
reveals itself
itself to to the
the visual
visual sensesense (226) (226) and and isis perceived
perceived
as
as form,
form, and and in in like
like manner
manner that that which,
which, appearing
appearing to to the
the
sense
sense of of hearing,
hearing, smelling,
smelling, tasting,
tasting, the body, and
the body, and the
the Mano
Mano-
vijiiana,
vijnana, is is perceived
perceived as as sound,
sound, odour, odour, taste, taste, tactility,
tactility, and and
idea,-all
idea, all this
this I
I call
call "' '
appearance.
appearance. "
' '

Further,
Further, Mahamati,
Mahamati, b byy ""discrimination"
discrimination " iiss meant meant that that
by
by which names are
which names are declared,
declared, and there is
and there is thus
thus the
the indicating
indicating
of
of [various]
[various] appearances.
appearances. Saying Saying that that this
this is is such
such and,and no
t
no
other,
other, for
for instance,
instance, sayingsaying that that this
this is is an
an elephant,
elephant, a a horse,
horse,
a wheel,
a wheel, a a pedestrian,
pedestrian, a a woman,
woman, or or a man, each
a man, each idea thus
idea thus
discriminated is
discriminated is so
so determined.
determined.
Further,
Further, Mahamati,
Mahamati, by by " right knowledge
"right knowledge" " is
is meant
meant this this :
:

when
when names
names and and appearances
appearances are
are seen
seen as
as unobtainable
unobtainable owing
owing
to
to their
their mutual
mutual conditioning,
conditioning, there there is is nono more
more rising
rising of of the
the
Vijiianas,
Vijnanas, for for nothing
nothing comes
comes to
to annihilation,
annihilation, nothing nothing abides
abides
everlastingly
everlastingly;; and and whenwhen there there is is thus
thus no no falling back iuto
falling back into
the
the stage
stage of of thethe philosop
philosophers,
hers, S ravakas, and
Sravakas, and Pratyeka
Pratyeka-
buddhas,
buddhas, it it is
is said
said that
that there
there is is right knowledge. Further,
right knowledge. Further,
1 Accordin
Accordingg ttoo T'ang
T'ang and
and Wei.
Wei.
196
196 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
Mahamati,
Mahamati, by reason of
by reason of this
this right
right knowledge,
knowledge, the the Bodhi
Bodhi-
sattva-Mahasattva
sattva-Mahasattva does
does not
not regard
regard name
name as
as reality
reality and and
appearance
appearance as
as non-reality.
non-reality.
When
When erroneous
erroneous views based on
views based on the
the dualistic
dualistie notion
notion of of
assertion
assertion and and negation
negation are
are gotten
gotten rid
rid of,
of, and
and when
when the
the
Vijfianas cease
Vijnanas cease to to rise
rise as regards the
as regards the objective
objective world world of of
names
names and and appearances,
appearances, this this I I call
call ""suchness."
suchness. " Mahamati,
Mahamati,
a
a Bodhisattva-Mahasattva
Bodhisattva-Mahasattva who who is is established
established on on suchness
suehness
attains
attains the the state
state of of imagelessness
imagelessness and and thereby
thereby attains
attains thE' the
Bodhisattva-stage
Bodhisattva-stage of of Joy
Joy (pramuditii)
(pramudita} . .

When [the [the Bodhisattva]

Bodhisattva] attains attains the the stage
stage of of Joy,
Joy, he he isis

kept away
kept away from
from all
all the
the evil
evil courses
courses belonging
belonging to
to the
the philos
philos-
ophers and
ophers enters upon
and enters upon the the path
path of of supra-worldly
supra-worldly truths. truths.
When [all] [all] the conditions [of
the conditions [of truth]
truth] areare brought
brought to to con
con-
summation,
summation, he discerns that
he discerns that the course of
the course of all
all things
things starts
starts
with
with thethe notion
notion of of Maya,
Maya, etc. etc. ; and
;
after the
and after the attainment
attainment of of
the
the noble
noble truth
truth of of self-realisation,
self-realisation, he he earnestly
earnestly desires
desires to to
put aa stop
put stop toto speculative theorisation ; (227)
speculative theorisation ; (227) and and going
going up up
in
in succession
succession through
through the the stages
stages of of Bodhisattvahood
Bodhisattvahood he he
finally
finally reaches
reaches the
the stage
stage of
of Dharma-Cloud
Dharma-Cloud (
(dharmamegM) .
dharmamegha) .

After
After being
being at at the
the stage
stage of
of Dharma-Cloud,
Dharma-Cloud, he
he reaches
reaches as as far
far
as
as the stage of
the stage of Tathagatahood
Tathagatahood where where the the flowers
flowers of of the
the
Samadhis, ''powers,
Samadhis, powers, self-control,
self-control, and psychic faculties
and psychic faculties are are
in
in bloom.
bloom. AfterAfter reaching
reaching here,here, in order to
in order to bring
bring all all beings
beings
to
to maturity,
maturity, he he shines
shines like
like the moon in
the moon water, with
in water, varieties
with varieties
of
of rays
rays of transformation. Perfectly
of transformation. Perfectly fulfilling1
fulfilling the
1
the [ten]
[ten]
inexhaustible
inexhaustible vows, vows, he he preaches
preaches the the Dharma
Dharma to to all
all beings
beings
according
according to to their
their various understandings. As
various understandings. As thethe Bodhi
Bodhi-
'
sattva-Mahasattvas,
sattva-Mahasattvas, Mahamati, Mahamati, have
have entered
entered into
into suchness,
suchness,
they
they attain
attain thethe body
body which
which is is free
free from
from thethe will
will and
and thought
thought-
constructions.2
constructions. 2
Again,
Again, Mahamati
Mahamati said said : AreAre the
: the three
three Svabhavas
Svabhavas to to be
be
regarded
regarded as as included
included in in the
the five
five Dharmas,
Dharmas, or or as having thei
as having their r
own
own characteristics complete in
characteristics complete themselves
in themselves?
The
The Blessed
Blessed One One said
said : The
: The three Svabhavas, the
three Svabhavas, the eight
eight
Vijfianas,
Vijnanas, and
and the
the twofold
twofold egolessness-they
egolessness they are
are all
all included
included
1 According
According to
to Sung
Sung and
and T'ang.
1
T'ang.
~
!l T'ang
T'ang and
and Wei
Wei have
have citta-mano-manovijnanarahitam.
citta-mano-manovijnanaraMtam.
 SIX
CHAPTER SIX 197
197

[in the five Dharmas] . Of Of these,

these, name
name andand appearance
appearance are are
[in the five Dharmas]
.

known
known as as the
the Parikalpita
Parikalpita [false
[false imagination]
imagination] . Then,
.
Then, Maha
Maha-
mati, discrimination which
rnati, discrimination
which rises
rises depending
depending upon upon them,them, is is

the
the notion
notion ofof an
an ego-soul
ego-soul and
and what
what belongs
belongs toto it
it,,-thethe notion
notion
and
and the
the discrimination
discrimination are are ofof simultaneous
simultaneous occurrence,
occurrence, like like
the rising
the rising of of the
the sun
sun and
and its
its rays.
rays. Mahamati,
Mahamati, the the dis
dis-
crimination
crimination thus
thus supporting
supporting the
the notion
notion of
of self-nature
self -nature which
which
subsists
subsists inin the multiplicities of
the multiplicities objects, is
of objects, is called
called the Para
the Para-
tantra
tantra [dependence
[dependence on
on another]
another]. . Right
Right knowledge
knowledge and
and
suchness,
suchness, Mahamati,
Mahamati, are are indestructible,
indestructible, and and thus
thus theythey areare
known
known as as Parinishpanna
Parinishpanna [perfect[perfect knowledge]
knowledge]..
Further,
Further, Mahamati,
Mahamati, by by adhering
adhering to to what
what is is seen
seen ofof the
the
Mind
Mind itself
itself there
there is is an
an eightfold discrimination. This
eightfold discrimination. This comes
conies
from
from imagining
imagining unrealunreal individual
individual appearances
appearances [[as as real]
real]..
(228)
(228) When the
the twofold
twofold clinging
clinging to
to an
an ego-soul
ego-soul and
and what
what
belongs
belongs to
to it
it is
is stopped,
stopped, there
there is
is the
the birth
birth of
of the
the twofold
twofold
egolessness.
egolessness. Mahamati, in
Mahamati, these five
in these Dharmas are
five Dharmas are included
included
all
all the
the Buddha-truths
Buddha-truths and and also
also the
the differentiation
differentiation and and suc
suc-
cession
cession ofof the [Bodhisattva-] sstages,
the [Bodhisattva-] tages, and
and the
the entrance
entrance of of the
the
S ravakas, Pratyekabuddhas,
Sravakas, Pratyekabuddhas, Bodhisattvas,
Bodhisattvas, and and Tathagatas
Tathagatas
into
into the
the state
state of of self-realisation
self-realisation by by means
means of of their
their noble
noble
wisdom.
wisdom.

LXXXIV
LXXXIV
Further,
Further, Mahamati,
Mahamati, of of the
the five
five Dharmas-name,
Dharmas name, ap ap-
pearance,
pearance, discrimination,
discrimination, right right knowledge,
knowledge, andand suchness
suchness
appearan
appearance ce is
is that
that which
which is is seen
seen asas having
having such
such characteris
characteris-
tics
tics asas form,
form, shape,
shape, distinctive
distinctive features,
features, images, colours, etc.
images, colours, etc.
-this
this is
is ""appearance."
appearance. " Out Out ofof this appearance ideas
this appearance ideas are
are
formed
formed suchsuch as as aa jjar,
ar, etc.,
etc., by
by which
which oneone can
can say,
say, this
this is
is such
such
and
and such,
such, and
and no no other
other;; this
this is
is ""name."
name. " When names names are
are
thus
thus prono unced, appearances
pronounced, appearances are
are determined!
determined 1
and
and there
there is
is
""discrimination,"
discrimination, " saying saying this this isis mind and this
mind and this is
is what
what
belon gs to
to it. That
That these
these names
names andand appearances
belongs it.
appearances are are after
after
all
all unobt ainable because
because when intellection is
when intellection is put
unobtainable put away
away the
the
aspe ct of
of mutuality [in which
mutuality [in which all all things
aspect things are
are determined]
determined]
1 Sama dharmeti vvaa that
that follows
follows here
here is
is probably
Samadliarmeti probably to
to be
be dropped
dropped
on
on. the
the streng th of
of the
the Chine
strength se versio
Chinese ns.
versions.
198
198 LANKAVATARA SUTRA

ceases
ceases toto be
be perceived
perceived andand imagined-this
imagined this is is called
called the
the ""such-
such
ness
ness" " of things. And this
of things. this suchness
suchness may may bebe characterised
characterised as as
truth,
truth, reality,
reality, exact
exact knowledge,
knowledge, limit, source, self-substance,
limit, source, self -substance,
the
the unattainable.
unattainable. This This has been realised
has been realised byby myself
myself and and the
the
Tathagatas, truthfully pointed out,
Tathagatas, truthfully pointed out, recognised, recognised, made
made public,
public,
and
and widely
widely shown.
shown. When,
When, in agreement with
in agreement with this,
this, [the
[the
truth]
truth] is is rightly
rightly understood
understood as as neither
neither negative
negative nor nor affirma
affirma-
tive, discrimination
tive, discrimination ceasesceases to rise, and
to rise, and there
there isis a state con
a state con-
formable
formable to to self-realisation
self-realisation byby means
means of of noble
noble wisdom,
wisdom, whichwhich
is
is not
not the
the course
course ofof controversy pertaining to
controversy pertaining to the
the philosphers,
philosphers,
S ravakas, and
Sravakas, and Pratyekabuddhas
Pratyekabuddhas ; this ;
this is
is ""right
right knowledge.
knowledge." "
(229)
(229) These
These are,
are, Mahamati,
Mahamati, the the five
five Dharmas,
Dharmas, and and inin
them
them are are included
included thethe three
three Svabhavas,
Svabhavas, the eight Vijfianas,
the eight Vijiianas,
the
the twofold
twofold egolessness,
egolessness, and
and all
all the
the Buddha-truths.
Buddha-truths. In
In this,
this,
Mahamati,
Mahamati, reflect
reflect well
well with
with your
your own
own wisdom
wisdom and
and let
let others
others
do
do [the same] and
[the same] and dodo not
not allow
allow yourself
yourself toto be
be led
led by another.
by another.
So
So it is said
it is said :
:

5. The
5. The five Dharmas, the
five Dharmas, Svabhavas, the
the Svabhavas, the eight Vij
eight Vij-
fianas, and
nanas, and the
the twofold
twofold egolessness-they
egolessness they are are all
all embraced
embraced iIi in
the Mahayana.
the Mahayana.
6. Name,
6. Name, appearance,
appearance, and and discrimination
discrimination [correspond
[correspond
to]
to] the
the first
first two
two Svabhavas,
Svabhavas, while
while right
right knowledge
knowledge and and
suchness
suchness are are the
the Parinishpanna.
Parinishpanna.

LXXXV
At
At that
that time
time again,
again, Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattva
sattva said
said this
this to
to the Blessed One
the Blessed One : It It is
: is told
told by
by the
the Blessed
Blessed
One
One inin the
the canonical
canonical text
text the
the Tathagatas
Tathagatas of of the
the past,
past, present,
present,
and
and future
future areare like
like the
the sands
sands of of the
the river
river Ganga. Blessed
Ganga. Blessed
One,
One, is
is this
this to
to be
be accepted literally
accepted literally? ? or
or is
is there
there another
another
distinct
distinct meaning
meaning?? Pray Pray tell
tell me, Blessed One.
me, Blessed One.
The Blessed One
The Blessed One said
said:: Mahamati,
Mahamati, do
do not
not take
take itit in
in
its
its literal
literal sense
sense;; for,
for, Mahamati,
Mahamati, the the Buddhas
Buddhas of the three
of the three
divisions
divisions ofof time
time are
are not
not measurable
measurable by by the
the measurement
measurement of of
the
the sands
sands ofof the
the Ganga.
Ganga. Why Why ?? Because
Because an an analogy
analogy which
which
is
is superior
superior toto anything
anything of of the
the world
world and
and surpasses
surpasses it it cannot
cannot
be
be called
called an analogy, since
an analogy, since there
there is
is in
in it
it something
something resembling
resembling
-
and
and something
something not resembling. (230)
not resembling. (230) The
The Tathagatas, Arhats,
Tathagatas, Arhats,
 CHAPTER SIX
SIX 199
199

Fully-Enlightened
Fully-Enlightened Ones Ones do do not
not give
give out out such
such an an analogy
analogy
that
that has has inin it it something
something resembling
resembling and and something
something not not
resembling
resembling and and thatthat is is superior
superior to to the
the world
world and and surpasses
surpasses
it.
it. But
But this
this comparison
comparison is is only
only given
given out, out, Mahamatj,
Mahamati, by by
myself and the Tathagatas)
myself and the Tathagatas, in
in which
which the
the Tathagatas,
Tathagatas, Arhats,
Arhats,
Fully-Enlightened
Fully-Enlightened Ones Ones are are said
said toto bebe like
like the
the sands
sands ofof the
the
river
river Ganga
Ganga; ; the
the idea
idea is
is to
to terrify
terrify those
those ignorant
ignorant and
and
simple-minded
simple-minded ones ones who,who, tenaciously
tenaciously clinging
clinging to to the
the idea
idea 0.
of
permanency
permanency and
and impermanency,
impermanency, and
and giving
giving themselves
themselves up
up
to
to the
the ways
ways of of thinking
thinking and and thethe erroneous
erroneous views views of of the
the
philosophers, follow
philosophers, follow up up the
the wheel
wheel of transmigration. To
of transmigration. To
those
those who,who, anxious
anxious to escape the
to escape intricacies of
the intricacies of the
the wheel
wheel
of
of existence,
existence, seek after the
seek after the excellent
excellent state, state, thinking
thinking how how
this
this could
could be realised, it
be realised, it is
is told
told them
them that that the appearance of
the appearance of
the
the Tathagatas
Tathagatas is
is not
not like
like the
the blooming
blooming of
of the
the Udumbara
Udumbara
flower,
flower, because
because they they willwill thereby
thereby see see that
that thethe attainment
attainment of of
Buddhahood
Buddhahood is not a
is not a difficult
difficult undertaking
undertaking and and will
will put
put
forward
forward their energy. But
their energy. But it it is
is told
told in in the
the canonical
canonical texttext
that
that the the Tathagatas
Tathagatas appear appear as as rarely
rarely as as the
the Udumb8r8
Udumbara
flower,
flower, andand thisthis is is in
in consideration
consideration of of those
those people
people whowho areare
to
to be
be led
led by me. Mahamati,
by me. Mahamati, however,
however, no no one
one hashas ever
ever seen
seen
the
the Udumbara
Udumbara flower flower blooming,
blooming, nor nor willwill anyone
anyone;; while,
while,
Mahamati,
Mahamati, the
the Tathagatas
Tathagatas are
are at
at present
present in
in the
the world,
world, they
they
were
were seenseen andand are are toto be seen. . To
be seen. To say say that
that the
the Tathagatas
Tathagatas
appear
appear as as rarely
rarely as as the
the Udumbara
Udumbara flower flower has has [really
[really]] nono
reference
reference to to the
the establishment
establishment of of thethe truth
truth itself.
itself. When,
When,
Mahamati,
Mahamati, the the establishment
establishment of of the
the truth
truth itself
itself is pointed
is pointed

out,
out, itit surpasses
surpasses beyond beyond measure
measure anything
anything in in the
the world
world
that
that cancan be
be offered
offered as as anan analogy
analogy to to it, because [the
it, because [the ignorant]
ignorant]
are incapable of
are incapable of believing.
believing. And thus there is
thus there is an
an unbelief
unbelief
on
on the
the part
part of
of the
the ignorant
ignorant and
and simple-minded.
simple-minded. (231)
(231)
There
There is indeed no
is indeed room for
no room analogies to
for analogies to enter
enter in in the
the realm
realm
of selfrealisation which
of self-realisation which is is effected
effected by means of
by means of noble
noble
wisdom.
wisdom. The The truthtruth transcends
transcends all all the
the notions
notions thatthat areare
characteristic
characteristic of of the
the Citta, Manas, and
Citta, Manas, and Manovijiiana.
Manovijnana. 'rhe The
truth
truth is is the Tathagatas, and,
the Tathagatas, and, therefore,
therefore, in in them
them thei'e
there is is
nothing
nothing deseribable by
describable by analogy.
analogy.
But,
But, Mahamati, [sometimes] aa comparison
Mahamati, [sometimes] comparison is is made
made use use
200
200 LANKAVATARA SUTRA
LANKAVATARA
of
of ; that
;
that isis to
to say,
say, the Tathagatas are
the Tathagatas are said
said toto bebe like
like the
the sands
sands
\
of the
of the river
river Ganga, because they
Ganga, because they are are the
the same
same and and impartial
impartial
[to
[to allall things]
things],, because
because they they areare free
free from
from imagination
imagination and and
discrimination.
discrimination. For For example,
example, Mahamati,
Mahamati, the sands or
the sands of the
the
river
river Ganga
Ganga are tossed about
are tossed about by by thethe fishes,
fishes, tortoises,
tortoises, por por-
poises, crocodiles,
poises, crocodiles, bufIalos,
buffalos, lions, elephants, etc.,
lions, elephants, etc., but
but they
they are are
free
free from
from imagination
imagination and
and discrimination
discrimination; ; for
for they
they do
do not
not
resent, saying.
resent, saying. " "WeWe are are down-trodden,
down-trodden," " 01'
or " We are
"We are not.
not." "
They
They are
are non-discriminative,
non-discriminative, pure pure in
in themselves, separated
themselves, separated
from
from defilement.
defilement. In
In the
the same
same way, way, Mahamati,
Mahamati, the the self
self-

realisation
realisation of of noble wisdom which
noble wisdom which has has been
been attained
attained by by thethe
Tathagatas,
Tathagatas, Arhats,Arhats, Fully-Enlightened
Fully-Enlightened Ones, Ones, is is like
like the
the river
river
Ganga,
Ganga, and and their
their powers,
powers, psychic
psychic faculties,
faculties, and and self-control
self-control
are
are like
like the
the sands
sands ; and
;
and however
however much much they they are
are tossed
tossed about
about
by
by the
the fishes
fishes of
of the
the philosophers,
philosophers, by by the
the ignorant
ignorant who
who belong
belong
to
to other
other schools,
schools, theythey areare not
not troubled
troubled by by imagination,j
imaginations and and
discriminations.
discriminations. Because Because of of their
their original
original vows,vows, the the Tatha
Tatha-
gatas
gatas [whose
[whose hearts
hearts are] are] filled
filled with
with all all the
the happiness
happiness of of the
the
Samapatti
Samapatti are are not
not troubled
troubled by by imaginations
imaginations and and discrimina
discrimina-
tions
tions with
with regard
regard to beings. Therefore,
to beings. Therefore, the Tathagatas, likf'
the Tathagatas, like
the sands of
the sands of the river Ganga,
the river Ganga, are are free
free from
from parti1!.lity
partiality because
because
of their being
of their being devoid
devoid of of likes
likes and
and dislikes.
dislikes.
To
To illustrate,
illustrate, Mahamati
Mahamati :
: as
as the
the sands
sands of of the
the river
river Ganga
Ganga
partake
partake of
of the
the character
character of
of the
the earth,
earth, the
the conflagration that
conflagration that
will
will break
break out out atat the
the endend of of the
the Kalpa
Kalpa may may burnburn the the earth
earth
but
but doesdoes notnot destroy
destroy its its self-nature.
self -nature. Mahamati,
Mahamati, the the earth
earth
is
is not
not consumed
consumed becausebecause of of its
its being
being inseparably
inseparably connected
connected
with
with the the element
element of of fire,
fire, (232)
(232) and and it it is
is only
only the the ignorant
ignorant
and
and simple-minded
simple-minded that that onon account
account of of their
their falling
falling into
into false
false
ideas
ideas imagine
imagine the
the earth
earth being
being consumed
consumed by
by fire.
fire. B
Butnt as
as
it supplies
it supplies the
the material
material cause
cause to
to the
the element
element fire,
fire, it
it is
is never
never
consumed.
consumed. In In thethe same
same way,way, Mahamati,
Mahamati, the the Dharmakaya
Dharmakaya
of the
of the Tathagatas,
Tathagatas, like like the
the sands
sands of of the
the river
river Ganga,
Ganga, is is never
never
destroyed.
destroyed.
To illustrate,
To illustrate, Mahamati
Mahamati:: the the sands
sands of of the
the river
river GangGangaa
are
are immeasurable.
immeasurable. In In the
the same
same way, Mahamati, the ray
way, Mahamati, the rayss
of
of light
light of
of the
the Tathagatas
Tathagatas are
are beyond measure,
beyond measure, which
which are
are
emitted by
emitted by them
them in
in all
all the
the Buddha-assemblies
Buddha-assemblies in
in order
order to
to
 CHAPTER SIX
SIX 201
201

bring
bring beings
beings toto maturity
maturity and and arouse
arouse themthem [to [to the
the knowledge
knowledge
of the truth]
of the truth] . .

To
To illustrate,
illustrate, Mahamati
Mahamati:: the the sands
sands of of the
the river
river Ganga
Ganga
do not assume
do not assume another
another nature
nature than
than itself
itself remaining
remaining forever
forever
the same. In
the same. In the same way,
the same way, Mahamati,
Mahamati, the the Tathagatas,
Tathagatas,
Arhats, Fully-Enlightened
Arhats, Fully-Enlightened Ones
Ones are
are neither
neither evolving
evolving nor nor
disappearing
disappearing in
in transmigration
transmigration because
because in
in them
them the
the cause
cause of
of
making
making themthem come
come into existence is
into existence is destroyed.
destroyed.
To illustrate,
To illustrate, Mahamati
Mahamati:: the the sands
sands of of the
the river
river Ganga
Ganga
are
are unconcerned
unconcerned whetherwhether they they areare carried
carried awayaway or or whether
whether
more is
more is added
added into them. In
into them. In the
the same
same way,way, Mahamati,
Mahamati, the the
knowledge
knowledge of
of the
the Tathagatas
Tathagatas which
which is
is exercised
exercised for
for the
the
maturing
maturing of
of beings
beings is
is neither
neither exhausted
exhausted nor
nor augmented,
augmented,
because
because thethe Dharma
Dharma is is without
without a a physical
physical body.body. Mahamati,
Mahamati,
that
that which
which has has a a physical
physical body body is is subject
subject to to annihilation,
annihilation,
but
but not
not that
that which
which has has nono physical
physical body body;; andand the
the Dharma
Dharma
is
is not
not a a physical
physical body.
body.
To
To illustrate,
illustrate, Mahamati
Mahamati : the : the sands
sands of of the
the river
river Ganga,
Ganga,
however
however muchmuch theythey are
are compressed
compressed for
for the
the sake
sake of
of the
the ghee
ghee
and
and oil,
oil, are
are destitute
destitute of of them.
them. In In thethe same
same way,way, ((233)
233)
Mahamati,
Mahamati, the the Tathagatas
Tathagatas never never abandon
abandon their their deep
deep con
con-
cerns1
cerns 1 and original vows
and original vows and happiness as
and happiness as regards
regards the the
Dharmadhatu,
Dharmadhatu, however however hard hard they they are are oppressed
oppressed with pain
with pain
for
for the
the sake
sake of beings, as
of beings, as long
long as as allall beings
beings have
have notnot yetyet
been
been led
led into Nirvana by
into Nirvana by thethe Tathagatas,
Tathagatas, who who areare endowed
endowed
with
with a a great
great compassionate
compassionate heart. heart.
To
To illustrate,
illustrate, Mahamati
Mahamati: : the sands of
the sands of the
the river
river Ganga
Ganga
are
are drawn
drawn along
along with
with the
the flow
flow of
of the
the stream,
stream, but
but not
not where
where
there
there isis no water. In
no water. In. the
the same
same way,way, Mahamati,
Mahamati, the
the Tatha
Tatha-
gata 's teaching
gata's teaching in regard to
in regard to all
all the
the Buddha-truths
Buddha-truths takes takes
place
place along
along the
the flow
flow ofof thethe Nirvana-stream
Nirvana-stream;; and and ffor o r this
this
reason
reason thethe Tathagatas
Tathagatas are are said
said to to bebe like
like the
the sands
sands of of the
the
river
river Ganga.
Ganga.
Mahamati,
Mahamati, in tathagata ("
in tathagata thus come
("thus come") ") there
there is is nono
sense
sense ofof " going away " ; Mahamati,
"going away"; Mahamati, "going away" " going away " means
means
destruction.
destruction. Mahamati,
Mahamati, the the primary
primary limit limit ofof transmigration
transmigration
is
is unk nown. Not
unknown. Not being
being known,
known, how
how can
can I
I talk
talk ofof the sense
the sense
1 After
After T'ang.
1
T'ang.
202
202 LANKAVATARA SUTRA
LANKAVATARA
of
of " gong away
"gong away"? " 1 The
The sense
sense of of " going away,
"going away," " Mahamati,
Mahamati,
is
is annihilation,
annihilation, and and this is not
this is not known
known by by the
the ignorant
ignorant and and
simple-minded.
simple-minded.
Mahamati
Mahamati said said:: If, Blessed One,
If, Blessed One, thethe primary
primary limitlimit of of
transmigration
transmigration of
of all
all beings
beings is
is unknowable,
unknowable, how
how is
is the
the eman
eman-
cipation
cipation of knowable?1
beings knowable
of beings
The Blessed One
The Blessed One said
said:: Mahamati,
Mahamati, when when it it isis under
under-
stood that
stood that the
the objective
objective world
world is
is nothing
nothing but
but what
what is
is seen
seen
of
of the
the Mind
Mind itself,
itself, the
the habit-energy
habit-energy of of false
false speculations
speculations and and
erroneous
erroneous discriminations
discriminations which which have have beenbeen going
going on sitlce
on since
beginningless
beginningless time time is is removed,
removed, and and there
there is is a a revulsion
revulsion
[or
[or turning-back]
turning-back] at at the
the basis
basis of discrimination-this
of discrimination this is is

emancipation, Mahamati,
emancipation, Mahamati, and
and not
not annihilation.
annihilation. Therefore,
Therefore,
Mahamati,
Mahamati, there there cannot
cannot be be any
any talk
talk about
about endlessness.
endlessness. To
To
be
be endless
endless in in limit, Mahamati,
limit, Mahamati, is
is another
another name
name for
for dis
dis-
crimination.
crimination. Apart Apart fromfrom discriminations
discriminations (234) (234) there
there are are
no
no other
other beings.
beings. When all all things
things external
external or or internal
internal are are
examined
examined with with intelligence,
intelligence, Mahamati,
Mahamati, knowing knowing and and known
known
are found to
are found to be
be quiescent.
quiescent. But But whenwhen it is not
it is not recognised
recognised
that
that all all things
things rise
rise from
from the the discrimination
discrimination of of the
the Mind
Mind
itself,
itself, discrimination
discrimination asserts
asserts itself.
itself. Wh
When e n this
this is
is understood
understood
discrimination
discrimination ceases.
ceases. So
So it is said
it is said ::

7. Those
7. Those who regard the
who regard removers of
the removers of obstruction
obstruction [i. e.,
[i. e.,

Buddhas]
Buddhas] as as neither
neither destroyed
destroyed nor nor departed
departed for for ever,
ever, like
like
the sands of
the sands of the
the Ganga,
Ganga, see see the
the Tathagata.
Tathagata.
8. Like
8. Like the
the sands
sands of of the
the Ganga
Ganga they they are
are devoid
devoid of of all
all
error
error:: they
they flow
flow along
along thethe sstream
tream and and areare permanent,
permanent, and and
so
so is
is the
the essence
essence [or[or nature]
nature] of of Buddhahood.
Buddhahood.

LXXXVI
LXXXVI
At
At that
that time
time again,
again, Mahamati
Mahamati the the Bodhisattva-Mahar
Bodhisattva-Maha-
sattva said this
sattva said this to
to the Blessed One
the Blessed One; ; Tell
Tell me, Blessed
me, Blessed One;
One ;
tell me, Sugata,
tell me, Sugata, Tathagata,
Tathagata, Arhat, Fully-Enlightened One,
Arhat, Fully-Enlightened One,
regarding
regarding the
the momentary
momentary destruction
destruction ofof all
all things
things and
and their
their
distinctive
distinctive signs.
signs. Blessed
Blessed One,
One, what
what is is meant
meant byby all
all things
things
being
being momentary
momentary ?
The Blessed One
The Blessed One replied
replied:: Then,
Then, Mahamati,
Mahamati, listen
listen well
well
and
and reflect
reflect well
well within
within yourself
yourself;; I
I will
will tell
tell you.
you.
 CHA.PTER SIX
CHAPTER SIX . 203
203

Certainly, Blessed One

Certainly, Blessed One ; said
;
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva and
and gave
gave ear
ear to
to the
the Blessed
Blessed One.
One.
The
The Blessed
Blessed One One said
said this
this toto hini
him : Mahamati,
:
Mahamati, all all things,
things,
all
all things
things we
we speak
speak of,or, and
and they
they are
are good
good or
or bad,
bad, effect
effect-
producing
producing or
or not
not effect-producing,
effect-producing, of
of this
this world
world ( 235)
(235) or
or of
of
super-world,
super- world, faultyfaulty or or faultless,
faultless, of of evil
evil flowings
Sowings or or thethe nonnon-
fiowings, receptive or
flowings, receptive or non-receptive.
non-receptive. In In short,
short, Mahamati,
Mahamati,
the
the five
five appropriating1
appropriating Skandhas
1
Skandhas have have theirtheir rise
rise from
from the the
habit-energy
habit-energy of of the
the Citta,
Citta, Manas,
Manas, and Manovijiiana, they
and Manovijnana, they
are
are imagined
imagined good good or bad. Mahamati,
or bad. Mahamati, the the happiness
happiness of of the
the
Samadhi
Samadhi and and thethe attainments
attainments [resulting therefrom]
[resulting therefrom], , which
which
belong
belong to to the
the wise
wise by
by reason
reason or of their
their abiding
abiding in in the
the happiness
happiness
of
of the
the existing
existing world,
world, are are called
called thethe non-outflowing
non-outflowing goods. goods.
A.gain,
Again, Mahamati,
Mahamati, by good and
by good and bad
bad are are meant
meant the the eight
eight
Vijiianas. What
Vijnanas. What are are the
the eight
eight? TheyThey are are the
the Tathagata
Tathagata-
garbha
garbha knownknown as the ..A.
as the 1ayavijiiana, Manas,
Alayavijnana, Manas, Manovijnana,
Manovijiiana,
and
and the the system
system of
of the
the five Vijiianas as
five Vijnanas described by
as described by the
the
philosophers. Now,
philosophers. Now, Mahamati, Mahamati, the
the system
system or
of the
the five
five Vij
Vij-
iianas
nanas is is together
together with with the the Manovijiiana,
Manovijnana, and and there
there is an
is an
undivided
undivided succession
succession and differentiation of
and differentiation good and
of good and bad, bad,
and
and thethe entire
entire body
body moves
moves on on continuously
continuously and and closely
closely boundbound
together
together;; moving
moving on, on, itit comes
comes to to an
an end
end;; but but as as itit fails
fails toto
understand
understand that that there
there is is nothing
nothing in in the
the world
world but but whatwhat is is

seen
seen of of Mind-only,
Mind-only, there there is is the
the rising
rising of of another
another Vijiiana
Vijnana
[[-system]
-system] following
following the the cessation
cessation of of the
the first
first ; and
;
and thethe Mano
Mano-
vijiiana
vijnana in
in union
union with
with the
the system
system of
of the
the five
five Vijiianas,
Vijnanas,
perceiving
perceiving the the difference
difference of of forms
forms and and figures,
figures, is is setset inin
motion, not
motion, not remaining
remaining still
still even
even for
for a
a moment-this
moment this I
I call
call
momentariness.
momentariness. Mahamati, Mahamati, momentary
momentary is the A
is the layavijiiana
Alayavijnana
known
known as as the
the Tathagata-garbha,
Tathagata-garbha, which which is together with
is together with the the
Manas
Manas and and with
with the
the habit-energy
habit-energy of of the
the evolving
evolving Vijiianas
Vijnanas
this
this is is momentary.
momentary. But But [the AIayavijiiana which
[the Alayavijnana which is to
is to-

gether]
gether] with
with the
the habit-energy
habit-energy of
of the
the non-outflows
non-outflows ((anasrava)anasrava)
(236) is
(236) is not
not momentary.
momentary. This This is is not
not understood
understood by by the
the

1 A ll the
the Skandhas
Skandhas are
are self-appropriating,
All self-appropriating, oror self-grasping,
self -grasping, as
as
long
long asas there
there is
is attachment
attachment to
to the notion of
the notion of an ego-soul. When that
an ego-soul. that
is
is got
got rid
rid of,
of, the
the Skandhas
Skandhas are
are anasJ"a'IJa i.e. not
anasrava,, i.e. not tainted
tainted with
with evil
evil
outfl ows.
outflows.
204
204 LANKAVATARA SUTRA

ignorant
ignorant and and simple-minded
simple-minded who who are
are addicted
addicted to to the
the doctrine
doctrine
of momentariness.
of momentariness. Not
Not understanding
understanding the
the momentariness
momentariness
and
and non-momentariness
non-momentariness of of all
all things,
things, they they cherish
cherish nihilism
nihilism
whereby
whereby they they even
even try
try to
to destroy
destroy the
the unmade
unmade (
(usamsknta) .
asarhskrita) .

IVlahamati,
Mahamati, the
the system
system itself
itself of
of the
the five
five Vijiianas
Vijnanas is is not
not
subject to
subject transmigration, nor
to transmigration, nor does
does it it suffer pleasure and
suffer pleasure and
pain, nor
pain, nor isis it
it conducive
conducive to to Nirvana.
Nirvana. But, But, Mahamati,
Mahamati, the the
Tathagata-garbha
Tathagata-garbha is is together
together with with the the cause
cause that that suffers
suffers
pleasure and
pleasure and pain
pain;; it it is
is this
this that
that is
is set
set inin motion
motion and and ceases
ceases
to
to work
work;; it is stupefied
it is stupefied by by thethe fourfold
fourfold habit-energy.
habit-energy. But But
the
the ignorant
ignorant do
do not
not understand
understand it,
it, as
as their
their thoughts
thoughts are are
infused
infused with with the the habit-energy
habit-energy of
of discrimination
discrimination which
which
cherishes
cherishes the view of
the view of momentariness.
momentariness.
Further,
Further, Mahamati,
Mahamati, gold, vajra, and
gold, vajra, and the the relics
relics of the
of the
Buddha, owing
Buddha, owing to to their specific character,
their specific character, are never
are never
destroyed but
destroyed but remain
remain the the same
same until
until the the endend of time. If,
of time. If,

Mahamati, the
Mahamati, the nature
nature of of enlightenment
enlightenment is is momentary,
momentary, the the
wise
wise would
would loselose their wiseness (aryatva)
their wiseness (aryatva),, but but they
they have
have never
never
lost it.
lost it. Mahamati,
Mahamati, gold gold and
and vajra
vajra remain
remain the
the same
same until
until
the
the end
end of of time ; remaining
time; remaining the
the same
same they
they are
are neither
neither
diminished
diminished nor increased. How is
nor increased. is it
it that
that the
the ignorant,
ignorant, failfail-

ing to recognise
ing to recognise the hidden meaning
the hidden meaning of of all
all things
things internal
internal
and
and external,
external, discriminate
discriminate in in the
the sense
sense of of momentariness
momentariness ??

LXXXVII
LXXXVII
Further,
Further, Mahamati
Mahamati said said:: It
It isis again
again saidsaid by
by the
the
Blessed
Blessed One
One that
that byby fulfilling
fulfilling thethe six
six Paramitas
Paramitas Buddha
Buddha-
hood
hood is
is realised.
realised. What
What are are the
the six
six ((237)
237) Paramitas
Paramitas?? And And
how
how are they fulfilled
are they fulfilled??
The
The Blessed
Blessed One
One replied
replied:: Mahamati,
Mahamati, therethere are three
are three
kinds
kinds ofof Paramitas.
Paramitas. What "What areare the
the three
three?? They
They are
are the
the
worldly,
worldly, the
the super-worldly,
super-worldly, and
and the
the highest super-wordly.
highest super-wordly.
Of
Of these,
these, Mahamati,
Mahamati, the the worldly
worldly Paramitas
Paramitas [are practised
[are practised
thus]
thus] : Adhering
:
Adhering tenaciously
tenaciously to to the
the notion
notion of of an
an ego-soul
ego-soul
and
and what
what belongs
belongs toto it
it and
and holding
holding fastfast to
to dualism, those
dualism, those
who
who are
are desirous
desirous forfor this
this world
world ofof form,
form, etc.,
etc., will
will practise
practise
the
the Paramita
Paramita of of charity
charity in in order
order to to obtain
obtain the
the various
various
realms
realms of of existence.
existence. In
In the
the same
same way,way, Mahamati,
Mahamati, th e
the
 CHAPTBE SIX
CHAPTER SIX 205
205

ignorant
ignorant will will practise
practise the the Paramitas
Paramitas of of morality,
morality, patience,
patience,
energy,
energy, Dhyana,
Dhyana, and Prajfia. Attaining
and Prajna. Attaining the the psychic
psychic powerspowers
they
they will
will be be born
born in in Brahma
Brahma's 's heaven.
heaven.
As
As to to the
the super-worldly
super-worldly Paramitas,
Paramitas, they they are are practised
practised
by the
the S ravakas
Sravakas and
and Pratyekabuddhas
Pratyekabuddhas whose
whose thoughts
thoughts are are
by
possessed
possessed by by the
the notion
notion of
of Nirvana
Nirvana; ; the
the Paramitas
Paramitas of
of
charity,
charity, etc.
etc. are
are thus
thus performed
performed by
by them,
them, who,
who, like
like the
the
ignorant,
ignorant, are are desirous
desirous of of enjoying
enjoying Nirvana
Nirvana for for themselves.
themselves.
Again,
Again, Mahamati,
Mahamati, as as to
to the
the highest
highest super-worldly
super-worldly Para Para-
mitas,
mitas, [they[they are are practised]
practised] by by thethe Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas
who
who are are thethe practisers
practisers of of the
the highest
highest form
form of of spiritual
spiritual dis dis-
cipline
cipline ;
; that
that is, perceiving
is, perceiving that
that there
there is
is nothing
nothing in
in the
the world
world
but
but what
what is is only
only seen
seen of of the
the Mind
Mind itself,
itself, on on account
account of of dis
dis-
crimination,
crimination, and
and understanding
understanding that
that duality
duality is
is of
of the
the Mind
Mind
itself,
itself, they
they see see that
that discrimination
discrimination ceases ceases to to function
function;; and, and,
that
that seizing
seizing and and holding
holding is is non-existent
non-existent;; and, and, freefree from
from all all

thoughts
thoughts of of attachment
attachment to to individual
individual obj ects which
objects which are are of of
the Mind itself,
the Mind and in
itself, and in order
order to to benefit
benefit and and give
give happiness
happiness
to
to all
all sentient
sentient beings,beings, [the
[the Bodhisattvas]
Bodhisattvas] practise practise the the Para
Para-
mita
mita of of charity.
charity. While
"While dealing
dealing with
with an
an objective
objective world
world there
there
is
is nono rising
rising in in them
them of of discrimination ; they
discrimination; they just practise just practise
morality
morality and and this
this isis the
the Paramita
Paramita [of [of morality]
morality] . To . To practise
practise
patience
patience with with no no thought
thought of of discrimination
discrimination rising rising in in them
them
(238)
(238) andand yet yet with
with full
full knowledge
knowledge of grasped and
of grasped and grasping
grasping
-this
this is is the
the Paramita
Paramita of patience. To
of patience. To exert
exert oneself
oneself withwith
energy
energy from from the the first
first part
part of of the
the night
night to to its
its end
end and and in in
conformity
conformity with
with the
the disciplinary
disciplinary measures
measures and
and not
not to
to give
give
rise
rise toto discrimination-this
discrimination this is is the
the Paramita
Paramita of energy. Not
of energy. Not
to
to cherish
cherish discrimination,
discrimination, not not to
to fall
fall into
into the the philosopher
philosopher's 's
notion
notion of of Nirvana-this
Nirvana this is is the
the Paramita
Paramita of Dhyana. As
of Dhyana. As toto
the
the Paramita
Paramita of of Prajiia
Prajna:: when when the the discrimination
discrimination of of the
the
Mind
Mind itself
itself ceases,
ceases, when
when things
things are are thoroughly
thoroughly examined examined by by
means
means of of intelligence,
intelligence, there there is is no
no falling
falling into into dualism,
dualism, and and
aa revulsion
revulsion takes takes place
place at at the
the basis,
basis, while
while previous
previous karma karma is is

not
not destroyed
destroyed ; ; when
when [transcendental knowledge]
[transcendental knowledge] is
is exercised
exercised
for
for the
the accomplishment
accomplishment of of self-realisation,
self-realisation, then then there
there is is the
the
Paramita
Paramita of of Prajiia.
Prajna. These, These, Mahamati,
Mahamati, are are the
the Paramitas
Paramitas
and
and their
their meanings.
meanings.
2 06
206 . LANKAVATARA SUTRA
LANKAVATARA

LXXXVIII
LXXXVIII 11
So
So it it is
is said
said::
9. The
9. created (samskrita)
The created (samskrita) are empty, impermanent,
are empty, impermanent,
momentary-so
momentary so the
the ignorant
ignorant discriminate
discriminate; ; the
the meaning
meaning of of
momentariness
momentariness is is discriminated
discriminated by by means
means of of the
the analogies
analogies of of
aa river,
river, a a lamp,
lamp, andand seeds.
seeds.
10.
10. All
All things
things are are non-existent
non-existent, they they areare not-momen
not-momen-
tary, quiescent,
tary, quiescent, not subject to
not subject destruction, and
to destruction, and unborn
unborn
this, I
this, say, is
I say, is the meaning of
the meaning of momentariness.
momentariness.
11. Birth
11. Birth and and death succeed without
death succeed without interruption
interruption
this
this I I dodo notnot point
point out
out for
for the
the ignorant. Owing
ignorant. Owing to to the
the
uninterrupted
uninterrupted successionsuccession of of existence,
existence, discrimination
discrimination moves moves
on
on inin the
the [six]
[six] paths.
paths.
12. Ignorance
12. Ignorance is is the
the cause
cause andand there
there is is the
the general
general
rising
rising of of minds,
minds, when when form form is is not
not yet
yet born,
born, wherewhere is is the
the
aabode
bode of of the
the middle
middle existence
existence??
13.
13. If
If another
another mind mind is is set
set in
in motion
motion in in anan uninter
uninter-
rupted
rupted succesion
succesion of
of deaths, (239)
deaths, (239) where
where does
does it
it find
find its
its

dependence
dependence as
as form
form is
is not
not established
established in
in time
time ?
?

14.
14. If
If mind
mind is is set
set in
in motion,
motion, sQmewhere,
somewhere, somehow,somehow, the the
cause
cause is is an
an unreal
unreal oneone ; it
;
it is
is not
not complete
complete ; how
;
how can can oneone know
know
of
of its
its momentary disappearances?
momentary disappearances
15.
15. The
The attainment
attainment of the Y
of the ogins, gold,
Yogins, gold, the the Buddha
Buddha-
relies,
relics, and
and the
the heavenly palace
heavenly palace of
of Abhasvara
Abhasvara are
are indestruc
indestruc-
tible
tible byby any
any worldly
worldly agencies.
agencies.
16. Ever
16. Ever abiding
abiding are are thethe truths
truths attained
attained by by the
the
Buddhas
Buddhas and and their
their perfect knowledge
perfect knowledge; ; the
the nature
nature of
of
Buddhahood
Buddhahood as as realised
realised [by [by them]-how
them] how can can there
there be be
momentariness
momentariness in them 7?
in them
17. The
17. The city
city ofof the Gandharvas, Maya-like
the Gandharvas, Maya-like forms-how
forms how
can they
can they be be otherwise
otherwise than momentary? Realities
than momentary Realities are are
characterised
characterised with with unreality,
unreality, and
and how
how can
can they
they be
be causal
causal
agencies
agencies 7?

Here Ends
Here Ends the
the Sixth Chapter ""On
Sixth Chapter On Momentariness.
Momentariness.""
1 The proper place
place for
for this
this section
section is
is after
after the section on
the section
1
The proper on
"Momentary"
"Momentary" and and before
before the
the "Paramita,"
"Paramita," or or what
what is
is the
the same
same thing
thing
the latter is
the latter is -wrongly
wrongly inserted where it
inserted "where it is found in
is found in in
in the text.
the text.
 [CHAPTER
[CHAPTER SEVEN]
SEVEN]
LXXXIX
LXXXIX
(240) At
(240) At that
that time
time again,
again, Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva said said this
this to
to the
the Blessed
Blessed One One : [How
:
[How was was itit that]
that]
the
the Arhats
Arhats were
were given
given assurance
assurance by
by the
the Blessed
Blessed One
One of of
their
their attainment
attainment of
of supreme enlightenment
supreme enlightenment? [How can] [HQw can]
all
all beings
beings attain
attain Tathagatahood
Tathagatahood without without realising
realising the the truths
truths
of Parinirvana [What
of Parinirvana? [What does does itit mean
mean that]
that] fromfrom the the night
night
when
when the the Tathagata
Tathagata was awakened to
was awakened to supreme
supreme enlighten
enlighten-
ment
ment untiluntil the
the night
night when when he entered into
he entered into Parinirvana,
Parinirvana,
between
between thesethese times
times the
the Tathagata
Tathagata has has not
not uttered,
uttered, has has not
not
pronounced,
pronounced, a a word.
word. [What
[What is is the
the meaning
meaning of of this]
this] that
that
being
being always
always in Samadhi the
in Samadhi the Tathagatas
Tathagatas neither neither deliberate
deliberate
nor
nor contemplate
contemplate? [How
[How do] do] Buddhas
Buddhas of
of transformation,
transformation,
being
being in in the
the state
state of transformation, execute
of transformation, execute the the works
works of of
the Tathagatas? How is
the Tathagatas is the
the succession
succession of momentary de-
of momentary de
composition explained
composition explained which takes place
which takes place in in the Vijnanas?
the Vijiianas
[Further, what
[Further, what do these statements
do these statements mean] mean] that that Vajra
Vajra-
pfuJ-i
pani is is constantly
constantly withwith [the Tathagata] as
[the Tathagata] as hishis personal
personal
guard
guard ; that
;
that the
the primary
primary limit limit is is unknown
unknown and and yet cessation
yet cessation
is
is knowable
knowable; ; that
that there
there are
are evil
evil ones,
ones, their
their activities,
activities, andand
left-over karma Blessed
left-over karma? Blessed One, One, [facts
[facts of]of] karma-hindrance
karma-hindrance
are
are said
said toto be
be shown
shown [by [by the Tathagata in
the Tathagata in the
the incident
incident of]of]
Caiica
Canea the the daughter
daughter of of a a Brahmin,
Brahmin, of
of Sundari
Sundari the
the daughter
daughter
of
of aa mendicant,
mendicant, an an empty
empty bowl, bowl, etc.etc.;; how
how can can the Blessed
the Blessed
One
One withwith these
these unexhausted
unexhausted evils evils attain
attain all-Imowledge
all-knowledge?V
The Blessed One
The Blessed One replied
replied:: Then,
Then, Mahamati,
Mahamati, listen listen well
well
and
and reflect
reflect well
well within yourself;; I
within yourself I will
will tell you.
tell you.

Certainly, Blessed One

Certainly, Blessed One;; (241
(241)) said
said Mahamati
Mahamati the the Bod
Bod-
hisattva-Mahasattva
hisattva-Mahasattva and and gavegave ear
ear to
to the
the Blessed
Blessed One.
One.
The
The Blessed
Blessed One
One said
said this
this to
to him
him : The
:The realm
realm of of Nirvana
Nirvana
where
where no no substratum
substratum is is left
left behind
behind is according to
is according to the
the
hidden
hidden meaning
meaning and and forfor thethe sake
sake of of the practisers who
the practisers who areare
208
208 LANKAVATARA SUTRA

thereby
thereby inspired
inspired to to exert
exert themselves
themselves in in the
the work
work of of the
the
Bodhisattvas. Mahamati,
Bodhisattvas. Mahamati, there there areare Bodhisattvas practising
Bodhisattvas practising
the
the work
work of of the Bodhisattva here
the Bodhisattva here and and in in other
other Buddha
Buddha-
lands,
lands, who,
who, however,
however, are are desirous
desirous of of attaining
attaining the the Nirvana
Nirvana
of the S
of the ravakayana. In
Slravakayana. In order
order to to turn
turn their
their inclination
inclination awayaway
from
from thethe S ravakayana and
Sravakayana and to to make
make them them exertexert themselves
themselves
in
in the course of
the course of the
the Mah ayana, the
Mahayana, the S raval:cas in
Sravakas in transforma
transforma-
tion
tion are
are given
given assurance
assurance [as
[as to
to their
their future
future Buddhahood]
Buddhahood]
by
by the
the Body
Body of of Transformation
Transformation ; but ;
but this
this isis not
not done
done by by the
the
DharmataBuddha.
Dharmata-Buddha. This This giving
giving assurance
assurance to the S
to the ravakas,
Sravakas,
Mahamati,
Mahamati, is is declared
declared according
according to to thethe hidden meaning.
hidden meaning.
Mahamati,
Mahamati, that that the
the abandonment
abandonment of of passion-hindrance
passion-hindrance by by
the S
the ravakas and
Sravakas and Pratyekabuddhas
Pratyekabuddhas is is not
not different
different [from[from
that
that byby the Tathagatas] is
the Tathagatas] is due
due toto the
the sameness
sameness of of the
the taste
taste
of
of emancipation,
emancipation, but
but this
this does
does not
not apply
apply to
to the
the abandonment
abandonment
of
of knowledge-hindrance.
knowledge-hindrance. Knowledge-hindrance,
Knowledge-hindrance, Mahamati, Mahamati,
is
is purified
purified when
when thethe egolessness
egolessness of of things
things is is distinctly
distinctly per-per
ceived
ceived;; but
but passion-hindrance
passion-hindrance is is destroyed
destroyed when when firstfirst the
the
egolessness of
egolessness persons is
of persons perceived and
is perceived acted upon,
and acted upon, forfor [then]
[then]
the
the Manovijfiana
Manovijnana ceases ceases to to function.
function. Further,
Further, dharmadharma-
hindrance
hindrance is is given
given upup because
because of of the
the disappearance
disappearance of of the
the
habit-energy
habit-energy [accumulated
[accumulated in] the A
in] the layavijfiana, it
Alayavijnana, it is
is now
now
thoroughly
thoroughly purified.
purified.
There
There is is an
an eternally-abiding
eternally-abiding reality reality [which
[which is is to
to bebe
understood
understood]] according
according to to the hidden meaning,
the hidden meaning, because
because it it

is
is something
something that has neither
that has antecedents nor
neither antecedents nor consequents.
consequents.
The Tathagata points
The Tathagata points out out the Dharma without
the Dharma without deliberation,
deliberation,
without contemplation, and
without contemplation, and by means of
by means of such
such words
words thatthat
are original and
are original and independent.
independent. Because Because of of his
his right
right thinking
thinking
and
and because
because of of his unfailing memory,
his unfailing memory, he he neither
neither deliberates
deliberates
nor contemplates,
nor contemplates, he he isis no
no more
more at at the
the stage
stage of
of the
the fourfold
fourfold
habit-energy,
habit-energy, (242)(242) he
he is
is free
free from
from the
the twofold
twofold death, he
death, he
has relinquished
has relinquished the the twofold
twofold hindrance
hindrance of of passion
passion and and
knowledge.
knowledge.
Mahamati,
Mahamati, the the seven
seven Vijfianas,
Vijnanas, that that is,is, Manas,
Manas, ManoMano-
vijfiana" eye-vijnana,
vijnana,, eyevijfiana, etc.,etc., are
are characterised
characterised with with momen
momen-
tariness because
tariness because they
they originate
originate from from habit-energy,
habit-energy, they they areare
destitute
destitute ofof the good non.flowing
the good non-flowing factors,factors, andand areare not trans-
not trans-
 CHAPTER SEVEN 209
209

migratory. What transmigrates, Mahamati, is the Tathagata

migratory. What transmigrates, Mahamati, is the Tathagata-
garbha
garbha which
which is
is the cause of
the cause of Nirvana
Nirvana as as well
well asas that
that ofof
pleasure
pleasure
and
and pain.
pain. This
This is not
is not understood
understood by
by the
the ignorant
ignorant
whose
whose minds
minds are are torn
torn asunder
asunder by by the
the notion
notion of emptiness.
of emptiness.
Mahamati,
Mahamati, the
the Tathagatas
Tathagatas who
who are
are accompanied
accompanied by by
Vajrapfu.l i are
are the
the Tathagatas
Tathagatas trans f ormed
transformed in transforma
in transforma-
Vajrapani
tion
tion andand are are not
not thethe original Tathagatas, Arhats,
original Tathagatas, Arhats, Fully
Fully-
Enlightened
Enlightened Ones.
Ones. The
The original
original Tathagatas,
Tathagatas, Mahamati,
Mahamati, are
are
indeed beyond
indeed beyond all sense and
all sense measurement, beyond
and measurement, beyond the the reach
reach
of
of all
all ignorant
ignorant ones,
Sravakas, Pratyekabuddhas,
ones, Sravakas, Pratyekabuddhas, and and philo
philo-
sophers.
sophers. [These Tathagatas]
[These Tathagatas] are are abiding
abiding in in the
the joy
joy ofof ex
ex-
istence
istence as as it
it is,
is, as
as they
they have
have reached
reached the the truth
truth ofof intuitive
intuitive
knowledge
knowledge by means of
by means Jfianakshanti. Thus
of Jnanakshanti. Thus VajrapaJ;li
Vajrapani is is
not
not attached
attached to them. All
to them. All thethe Buddhas
Buddhas qf of Transformation
Transformation
do
do not
not oweowe their
their existence
existence to to karma
karma;; in in them
them there
there is is no
no
Tathagatahood,
Tathagatahood, but but apart
apart from
from themthem there
there is is no
no Tathagata
Tathagata-
hood
hood either.
either. Like
Like the potter who
the potter who is is dependent
dependent on on various
various
combinations,
combinations, [the Buddha of
[the Buddha Transformation] does
of Transformation] does his
his
work
work for for sentient
sentient beings
beings;; he teaches the
he teaches the doctrine
doctrine meeting
meeting
conditions,
conditions, but but not
not the
the doctrine
doctrine that that will
will establish
establish thethe truth
truth
as
as it
it is,
is, which
which belongs
belongs to
to the
the noble
noble realm
realm of
of self-realisation.
self-realisation.
Further,
Further, Mahamati,
Mahamati, on on account
account of of the
the cessation
cessation of of the
the
six
six Vijfianas
Vijnanas the the ignorant
ignorant and
and simple-minded
simple-minded look
look for
for nihil
nihil-
ism,
ism, and
and on on account
account of of their
their notnot understanding
understanding the the A laya
Alaya-
vijfiana
vijnana they they have
have eternalism.
eternalism. The
The primary
primary limitlimit o, off the
the
discrimination
discrimination of of their
their ownown minds
minds (243)(243) is is unknown,
unknown, MahaMaha-
mati.
mati. Emancipation is
Emancipation is obtained
obtained when when this this discrimination
discrimination
of
of Mind
Mind itself
itself ceases.
ceases. With
With tthe he abandonment
abandonment of of the
the four
four-
fold
fold habit-energy
habit-energy the
the abandonment
abandonment of
of all
all faults
faults takes place.
takes place.
So
So itit is said :11
is said i

1.
1. The vehicles are
three vehicles
The three there is
no- vehicle;; there
are no-vehicle no Nir
is no Nir-
vana
vana with
with thethe Buddhas
Buddhas ; it ;
it is
is pointed
pointed out that the
out that the assurance
assurance
of
of Buddhahood
Buddhahood is is given
given to to allall that
that are freed from
are freed from faults.
faults.
2.
2. Ultimate intuitive
Ultimate knowledge, Nirvana
intuitive knowledge, Nirvana that that leaves
leaves
no
no remnant,-this
remnant, this is is told
told according
according to to the
the hidden
hidden meaning
meaning
in order to
in order to give
give encouragement
encouragement to to the timid.
the timid.
1 The
The fo llowing gatbas
following gathas do
do not
not seem
seem to
to have
have any
any specific
specific relation
relation
to
to the
the pros
prosee sect ion.
section.
210
210 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
3.
3. Knowledge is
Knowledge is produced
produced by by the Buddhas, and
the Buddhas, and the
the
p ath
path is
is pointed
pointed out
out by
by them
them: : they
they move
move in
in it
it and
and not
not in
in
anything else,
anything else, therefore
therefore there
there is
is no
no Nirvana
Nirvana with
with them.
them.
4.
4. Existence, desire, form
Existence, desire, rupa) , theorising-this
form ((rupa), theorising this is is
the
the fourfold
fourfold habit-energy
habit-energy;; this
this is is where
where the
the Manovijfiana
Manovijnana
takes
takes its
its rise
rise and the A
and the laya and
Alaya and Manas
Manas abide.
abide.
5.
5. Nihilism
Nihilism andand the
the idea
idea of of impermanency
impermanency rise rise be
be-
cause
cause of of the
the Manovijiiana,
Manovijnana, the the eye-vijfiana,
eye-vijnana, etc.etc.;; eternalism
eternalism
rises from
rises from [the
[the thought
thought that]
that] there
there isis no
no beginning
beginning in in Nir
Nir-
vana, intelligence,
vana, intelligence, and
and theorisation.
theorisation.

Here
Here Ends
Ends the
the Seventh
Seventh Chapter,
Chapter, ""On
On Transforma
Transforma-
tion.
tion.""
 [CHAPTER
[CHAPTER EIGHT]1
EIGHT]
1

(244
(244)) At At that
that time
time Mahamati
Mahamati the the Bodhisattva-Maha
Bodhisattva-Maha-
sattvt
sattvt asked
asked the the Blessed
Blessed One One in verse and
in verse and again
again mademade aa
request,
request, saying
saying :
: Pray
Pray tell
tell me,
me, Blessed
Blessed One,
One, Tathagata,
Tathagata, Arhat,
Arhat,
Fully-Enlightened
Fully-Enlightened On regarding the
One regarding the merit
merit andand vice
vice of meat
of meat-
eating
eating ; thereby
;thereby I I and
and other
other Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas of of the
the
present
present andand future
future may may teach
teach the
the Dharma
Dharma to to make
make those
those
beings abandon
beings abandon their their greed
greed forfor meat,
meat, who,
who, under
under the the in
in-
fluence
fluence of of the
the habit-energy belonging
habit-energy belonging to
to the
the carnivorous
carnivorous
existence,
existence, strongly
strongly cravecrave meat-food. These meat-eaters
meat-food. These meat-eaters thus
thus
abandoning
abandoning their their desire
desire for [its] taste
for [its] taste will
will seek
seek the Dharma
the Dharma
for
for their food and
their food and enjoyment,
enjoyment, and, and, regarding
regarding all all beings
beings
with
with love
love asas ifif they
they were
were an an only
only child,
child, will
will cherish
cherish great
great
compassion
compassion towards
towards them. them. Cherishing
Cherishing [great
[great compassion]
compassion] , ,

they
they will
will discipline
discipline themselves
themselves at at the stages of
the stages of Bodhisattva
Bodhisattva-
hood
hood andand will
will quickly
quickly be
be awakened
awakened in
in supreme enlighten
supreme enlighten-
ment
ment;; oror staying
staying a
a while
while at
at the
the stage
stage of
of S ravakahood and
Sravakahood and
Pratyekabuddhahood,
Pratyekabuddhahood, they they will
will finally reach the
finally reach highest
the highest
stage
stage ofof Tathagatahood.
Tathagatahood.
Blessed
Blessed One,
One, eveneven those
those philosophers
philosophers who who hold
hold erroneous
erroneous
doctrines
doctrines andand are are addicted
addicted to to the
the views
views of of the
the Lokayata
Lokayata
such
such as
as the
the dualism
dualism of of being
being andand non-being,
non-being, nihilism,
nihilism, andand
eternalism,
eternalism, willwill prohibit
prohibit meat-eating
meat-eating and and willwill themselves
themselves
refrain
refrain from
from eating
eating it.it. How much more, 0
much more, O World
World Leader,
Leader,
he
he who
who promotes
promotes one one taste for mercy
taste for mercy and
and is
is the
the Fully
Fully-
Enlightened
Enlightened One One;; ((245)
245) whywhy not prohibit in
not prohibit in his
his teachings
teachings
1 This
This chapter
chapter onon meat-eating
meat-eating is is another
another later
later addition
addition toto the
the
text,
text, which
which was
was probably
probably done
done earlier
earlier than
than the
the RavaJ}.a
Bavana chapter.
chapter. It It
already
already appears
appears inin the
the Sung,
Sung, but
but ofof the
the three
three Chinese versions it
Chinese versions it
appears
appears here
here in
in its shortest form,
its shortest form, the proportion being
the proportion being S = l, T
S = 1, T = 2,
=
2,
W
W = 3.
=
3. It
It is
is quite
quite likely
likely that
that meat-eating
meat-eating was
was practised
practised more
more oror less
less
among the earlier Buddhists,
among the earlier Buddhists, which
which waswas made
made a a subject
subject ofof severe
severe
criticism
criticism byby their
their opponents.
opponents. The The Buddhists
Buddhists at at the
the time
time of of the
the
LahTcavatara did
Lahlaavatara did not
not like
like it,
it, hence
hence this
this addition
addition in
in which
which an apologetic
an apologetic
tone
tone isis noticeable.
noticeable.
212
212 LANKAVATARA SUTRA

the eating
the eating of
of flesh
flesh, not
not only
only by himself but
by himself but by others In
by others? In-
deed,
deed, let
let the
the Blessed
Blessed One
One who
who at
at heart
heart is
is filled
filled with
with pity
pity
for
for the
the entire world, who
entire world, regards all
who regards beings as
all beings as his
his only
only
child, and
child, and whowho possesses
possesses greatgreat compassion
compassion in in compliance
compliance
with
with his his sympathetic feelings, teach
sympathetic feelings, teach us us asas to
to the
the merit
merit and and
vice
vice of of meat-eating,
meat-eating, so so that
that I I and and otherother Bodhisattva
Bodhisattva-
Mahasattvas
Mahasattvas may teach the
may teach the Dharma.
Dharma.
Said
Said thethe Blessed
Blessed One One : Then,
Then, Mahamati,
:
Mahamati, listen listen well
well
and reflect well
and reflect well within
within yourself
yourself; ; I
I will
will tell
tell you.
you.
Certainly,
Certainly, Blessed
Blessed One One ; said
;
said Mahamati
Mahamati the the Bodhisattva
Bodhisattva-
Mahasattva
Mahasattva and and gave
gave ear
ear to
to the
the Blessed
Blessed One.
One.
The
The Blessed
Blessed OneOne saidsaid this
this to to him
him:: For For innumerable
innumerable
reasons, Mahamati, the
reasons, Mahamati, the Boddhisattva,
Boddhisattva, whose whose nature
nature is is com
com-
passion,
passion, is is not
not to to eateat any
any meatmeat;; I I will
will explain
explain them them::
Mahamati, in
Mahamati, in this
this long course of
long course transmigration here,
of transmigration here, there
there
is
is not
not oneone living
living being
being that,
that, having
having assumedassumed the form of
the form of
aa living being,
living being, has
has not
not been
been your mother,
your mother, or
or father,
father, or
or
brother,
brother, or sister, or
or sister, or son,
son, or daughter, or
or daughter, or the
the oneone or or the
the
other,
other, in
in various
various degrees
degrees of
of kinship
kinship; ; and
and when
when acquiring
acquiring
another
another form form of of life
life may
may live live as as a beast, as
a beast, as a a domestic
domestic
animal,
animal, as as aa bird,
bird, oror asas aa womb-born,
womb-born, or or asas something
something stand stand-
ing
ing in in some
some relationship
relationship to to youyou;; [this[this being
being so] so] how
how can can
the Bodhisattva-Mahasattva
the Bodhisattva-Mahasattva who who desires
desires to to approach
approach all all

living beings as
living beings as if
if they
they were
were himself
himself and and to to practise
practise the the
Buddha-truths,
Buddha-truths, eat eat the
the flesh
flesh of of any any living
living being
being thatthat is is

of the
of the same
same nature
nature as as himself
himself? Even, Even, Mahamati,
Mahamati, the
the Rak
Rak-
shasa,
shasa, listening
listening to the Tathagata's
to the Tathagata's discoursediscourse on on the
the highest
highest
essence
essence of of the Dharma, attained
the Dharma, attained the notion of
the notion of protecting
protecting
[Buddhism]
[Buddhism],, and, feeling pity,
and, feeling pity, (246)
(246) refrains
refrains from from eating
eating
flesh
flesh;; how
how much more those
much more those whowho love love the Dharma!! Thus,
the Dharma Thus,
Mahamati, wherever
Mahamati, wherever therethere is is the
the evolution
evolution of of living
living beings,
beings,
let
let people
people cherish
cherish thethe thought
thought of of kinship
kinship with with them,
them, and,and,
thinking
thinking that
that all
all beings
beings are
are [to
[to be
be loved
loved as
as if
if they were]
they were]
an
an only
only child,
child, let
let them
them refrain
refrain fromfrom eatingeating meat.
meat. So So wi
withth
Bodhisattvas
Bodhisattvas whose whose nature
nature is is compassion, [the
compassion, [the eating eating of
of] ]
meat
meat is is to
to be avoided by
be avoided by him.
him. Even Even in in exceptional
exceptional cases,
cases,
it is
it is not
not [compassionate]
[compassionate] of of a a Bodhisattva
Bodhisattva of of good
good standing
standing
to
to eat
eat meat.
meat. The The flesh
flesh ofof a dog, an
a dog, an ass,
ass, aa buffalo,
buffalo, a a horse,
horse,
 CHAPTER EIGHT
BIGHT 213.
213

aa bull, or man, or any other

bull, or man, or any
other [being]
[being] , Mahamati,
, Mahamati, that that is is not
not
generally eaten
generally eaten by people,
by people, is
is sold
sold on
on the
the , roadside
roadside as
as mutton
mutton
for
for the
the sake
sake of of money
money ; and
;
and therefore,
therefore, Mahamati,
Mahamati, the the Bodhi
Bodhi-
sattva should
sattva should not
not eat
eat meat.
meat.
For
For thethe sake
sake of of love
love of of purity,
purity, Mahamati,
Mahamati, the the Bodhi
Bodhi-
sattva
sattva should
should refrain
refrain from from eating
eating flesh
flesh which
which is is born
born of of
semen,
semen, blood,
blood, etc.
etc. For
For fear
fear of
of causing
causing terror
terror to
to living
living
beings, Mahamati, let the Bodhisattva who is disciplining
beings, Mahamati, let the Bodhisattva who is disciplining
himself
himself to to attain
attain compassion,
compassion, refrain refrain from eating flesh.
from eating flesh. To To
illustrate, Mahamati
illustrate, Mahamati: : When a
a dog sees,
dog sees, even
even from
from a
a dis
dis-
tance,
tance, a a hunter,
hunter, a a pariah,
pariah, a a fisherman,
fisherman, etc., whose desires
etc., whose desires
are
are for
for meat-eating,
meat-eating, he
he is
is terrified
terrified with
with fear,
fear, thinking, "
thinking, They
"They
are
are death-dealers,
death-dealers, they they will
will even
even kill
kill me.
me." " In
In the
the same
same
way,
way, Mahamati,
Mahamati, even
even those
those minute
minute animals
animals that
that are
are living
living
in
in the
the air,
air, onon earth,
earth, and and in in water, seeing meat-eaters
water, seeing meat-eaters at at aa
distance,
distance, willwill perceive
perceive in in them,
them, by by their
their keenkeen sense
sense of of smell,
smell,
(247)
(247) thethe odour
odour of of the
the Rakshasa
Rakshasa and and will
will runrun away
away from from
such people as
such people as quickly
quickly as as possible
possible ; for
;
for they
they areare toto them
them the the
threat
threat of of death.
death. For For this
this reason, Mahamati,
reason, Mahamati, let
let the
the Bodhi
Bodhi-
sattva,
sattva, whowho is is disciplining
disciplining himself,
himself, to to abide
abide in in great
great com com-
passion,
passion, because
because of
of its
its terrifying living
terrifying living beings, beings, refrain
refrain
from
from eeating
ating meat.
meat. Mahamati,
Mahamati, meat meat which
which is is liked
liked by by un
un-
wise
wise people
people is is full
full ofof bad
bad smell
smell and and its eating gives
its eating gives oneone
aa bad
bad reputation
reputation which which turnsturns wise wise people
people away away;; let the
let the

Bodhisattva
Bodhisattva refrain refrain from from eating
eating meat.
meat. The food
The food - of the
of the
wise, Mahamati, is
wise, Mahamati, is what
what is is eaten
eaten by the Rishis
by the Rishis ; it
;
does not
it does not
consist
consist of of meat
meat and and blood.
blood. Therefore,
Therefore, Mahamati,
Mahamati, let let the
the
Bodhisattva
Bodhisattva refrainrefrain from from eating
eating meat.
meat.
In
In order
order to to guard
guard the the minds
minds of of all
all people,
people, Mahamati,
Mahamati,
let
let the
the Bodhisattva
Bodhisattva whose whose nature
nature is is holy
holy and and who
who is is desirous
desirous
of
of avoiding
avoiding censure
censure on on the
the tea. ching of
tea.ching of the
the Buddha,
Buddha, refrainrefrain
from
from eating
eating meat.
meat. For For instance,
instance, Mahamati,
Mahamati, there there are are some
some
in
in the
the world
world who who speak
speak illill ofof the
the teaching
teaching of of the
the Buddha
Buddha;;
[they
[they would
would say,] say,] " Why are
"Why those who
are those who are are living
living the the life
life
of
of a a S ramaJ}.a or
Sramana or a a Brahmin
Brahmin reject reject suchsuch foodfood as as waswas en en-
joyed
joyed byby the
the ancient
ancient Rishis,
Rishis, and
and like
like the
the carnivorous
carnivorous animals,
animals,
living
living in in the
the air,
air, on
on earth,
earth, or or inin the water? Why
the water Why do do they
they
go
go wandering
wandering about about in in the
the world
world thoroughly
thoroughly terrifying
terrifying living living
214
214 LANKAVATARA SUTRA
LANKAVATARA SUTKA
beings, disregarding
beings, disregarding the the life
life ofof a a S ramaJ;la and
Sramana and destroying
destroying
the
the vow
vow of of a Brahmin?1 There
a Brahmin There is is nono Dharma,
Dharma, no no discipline
discipline
in
in them."
them." There There are are many many such such adverse-minded
adverse-minded people people
who
who thus
thus speak
speak ill ill ofof thethe teaching
teaching of of thethe Buddha.
Buddha. For For
this
this reason,
reason, Mahamati,
Mahamati, in in order
order to to guard
guard the the minds
minds of of all
all

people,
people, (248)
(248) let the Bodhisattva
let the Bodhisattva whose whose nature
nature is is full
full of of
pity
pity and
and whowho is is desirous
desirous of avoiding censure
of avoiding censure on on thethe teach
teach-
ing
ing of
of the Buddha, refrain
the Buddha, refrain from from eating eating meat.
meat.
Mahamati,
Mahamati, there
there is
is generally
generally an
an offensive
offensive odour
odour to to a a
corpse,
corpse, which
which goes against nature
goes against nature; therefore, ; therefore, let
let the
the Bodhi
Bodhi-
sattva
sattva refrain
refrain fromfrom eating
eating meat.meat. Mahamati, Mahamati, when when flesh flesh isis

burned,
burned, whether
whether it it be
be that
that of of a a deaddead man man or or ofof some
some other
other
living
living creature, there is
creature, there is no
no distinction
distinction in in the
the odour.
odour. When "When
flesh
flesh ofof either
either kind
kind is burned, the
is burned, odour emitted
the odour emitted is is equally
equally
noxious.
noxious. Therefore, Mahamati, let
Therefore, Mahamati, the Bodhisattva,
let the Bodhisattva, who who is is

ever desirous
ever desirous of of purity
purity in
in his
his discipline,
discipline, wholly wholly refrain
refrain from
from
eating meat.
eating meat.
lVlahamati,
Mahamati, when when sons sons oror daughters
daughters of of good
good family,
family, wishwish-
ing
ing to
to exercise themselves in
exercise themselves in various
various disciplines
disciplines such such as as the
the
....
attainment of
attainment of aa compassionate
compassionate heart, heart, the holding aa magical
the holding magical
formula,
formula, or or the
the perfecting
perfecting of magical knowledge,
of magical knowledge, or or start
start-
ing on
ing on a a pilgrimage
pilgrimage to to the
the Mahayana,
Mahayana, retire retire into
into a a cemetery,
cemetery,
or
or to
to a wilderness, or
a wilderness, or a forest, where
a forest, where demonsdemons gather gather or or
frequently approach
frequently approach ; ;
or
or when
when they
they attemptattempt to
to sit
sit on
on aa couch
couch
or
or a seat for
a seat for the
the exercise
exercise;; they they are are hindered
hindered [because[because of of
their
their meat-eating]
meat-eating] from from gaining
gaining magical
magical powers
powers or
or from
from
obtaining
obtaining emancipation.
emancipation. Mahamati, Mahamati, seeing seeing thatthat thus
thus there
there
are
are obstacles
obstacles to to the
the accomplishing
accomplishing of of all
all the
the practices,
practices, let let the
the
Bodhisattva,
Bodhisattva, who who is is desirous
desirous of of benefiting
benefiting himselfhimself as as well
well
as others, wholly
as others, refrain from
wholly refrain from eating eating meat.
meat.
As
As even
even thethe sight
sight of of objective
objective forms forms gives
gives riserise to to the
the
desire for tasting
desire for tasting their
their delicious
delicious flavour,
flavour, let
let the
the Bodhisattva,,
Bodhisattva
whose nature
whose nature is is pity
pity and
and who
who regards
regards all
all beings 'as
beings as his
his only
only
child,
child, wholly
wholly refrain
refrain from from eating
eating meat. meat. (249)
(249) Recognisin
Eecognising g
that
that hishis mouth
mouth smellssmells most obnoxiously, even
most obnoxiously, even while
while living
living
this
this life,
life, let
let the
the Bodhisattva
Bodhisattva whose whose nature nature is pity, wholly
is pity, wholly
refrain
refrain from
from eating
eating meat.
meat.
[The
[The meat-eater]
meat-eater] sleeps sleeps uneasily
uneasily and and whenwhen awakened
awakened
 CHAPTER EIGHT 215
215

is distressed. He
is distressed. He dreams
dreams of of dreadful
dreadful events,events, which
which makes makes
his
his hair
hair rise
rise onon end.
end. He He is is left
left alone
alone in in anan empty
empty hut hut;; he he
leads
leads a a solitary
solitary life life;; and and his his spirit
spirit is is seized
seized by by demons.
demons.
Frequently
Frequently he he is is struck
struck with with terror,
terror, he he trembles
trembles without
without
knowing
knowing why, why, there
there is
is no
no regularity
regularity in
in his
his eating, he
eating, he is is
never satisfied.
never satisfied. In
In his
his eating!
eating
1
he
he never
never knows
knows what
what is
is

meant by proper
meant by proper taste, digestion,taste, digestion, and
and nourishment.
nourishment. His
His
visceras
visceras are filled with
are filled with wormsworms and and other
other impure
impure creatures
creatures
and
and harbour
harbour the the cause
cause of leprosy. He
of leprosy. He ceases
ceases to to entertain
entertain
any
any thoughts
thoughts of of aversion
aversion towardstowards all all diseases.
diseases. When When II teachteach
to
to regard
regard food food as as ifif it it were
were eeating
ating the the flesh
flesh ofof one
one's 's own
own
child,
child, or or taking
taking a a drug,
drug, how how can can I I permit
permit my my disciples,
disciples,
Mahamati,
Mahamati, to to eat food consisting
eat food consisting of of flesh
flesh and and blood,
blood, which
which
is
is gratifying
gratifying to
to the
the unwise
unwise but
but is
is abhorred
abhorred by
by the
the wise,
wise,
which
which brings
brings many many evils evils and keeps away
and keeps away many many merits
merits;; and and
which
which was was not not offered
offered to to the
the Rishis
Eishis and and is is altogether
altogether
unsuitable
unsuitable ??
Now,
Now, Mahamati,
Mahamati, the the foodfood II havehave permitted
permitted [my [my dis dis-
ciples
ciples to take] is
to take] is gratifying
gratifying to to all
all wise
wise people
people but but is is avoided
avoided
by
by thethe unwise
unwise;; it it is is productive
productive of of many
many merits,merits, it keeps
it keeps

away many
away many evils; evils ; and
and it
it has
has been
been prescribed
prescribed by by the
the an
an-
cient
cient Rishis.
Eishis. (250)
(250) It
It comprises rice, barley,
comprises rice, barley, wheat, kidney wheat, kidney
beans,
beans, beans,
beans, lentils,
lentils, etc.,etc., clarified
clarified butter,
butter, oil, oil, honey,
honey, molasses,
molasses,
treacle,
treacle, sugarsugar cane,
cane, coarsecoarse sugar,
sugar, etc.etc.;; food
food prepared
prepared with with
these
these is is proper
proper food. Mahamati, there
food. Mahamati, there may may be be some
some irra-irra
tional people in
tional people in the
the future
future who who will
will discriminate
discriminate and and establish
establish
new
new rules
rules of moral discipline,
of moral discipline, and and who,who, underunder the the influence
influence
of
of the
the habit-energy
habit-energy belonging belonging to to the
the carnivorous
carnivorous races, races, willwill
greedily
greedily desire desire the the tastetaste [of meat]
[of meat] : : it
it is
is not
not for
for these
these
people
people that that thethe above
above food food is is prescribed.
prescribed. Mahamati,
Mahamati, this this
is
is the
the food
food I I urge
urge for for thethe Bodhisattva-Mahasattvas
Bodhisattva-Mahasattvas who who havehave
made
made offerings
offerings to to thethe previous
previous Buddhas,
Buddhas, who who have
have planted
planted
roots
roots of of goodness,
goodness, who who are possessed of
are possessed of faith,
faith, devoid
devoid of dis
of dis-
rimina:tion, who
crimination, who are are all all men
men and and women
women belonging
belonging to to the
the
Sakya
Sakya family,
family, who who are are sons
sons andand daughters
daughters of of good
good family,
family,
Who
who havehave no no attachment
attachment to body, life,
to body, life, and and property,
property, who who
do
do not
not covet
covet delicacies,
delicacies, are
are not
not at
at all
all greedy,
greedy, who
who being
being
1
1
Delete pitaTcMdita (line
Delete pita7chadiUi (line 7 ).
7).
216
216 LANKAVATARA SUTRA

compassionate
compassionate desire desire to embrace all
to embrace all living beings as
living beings as their
their
own
own person,
person, and
and who
who regard
regard all
all beings
beings with
with affection
affection as
as ifif

they
they were
were an
an only
only child.
child.
Long
Long ago ago inin the past, Mahamati,
the past, Mahamati, there there livedlived a a king
king
whose
whose namename waswas Sirilhasaudasa.
Simhasaudasa. His His excessive
excessive fondness
fondness for for
meat, his
meat, greed to
his greed to bebe served
served with
with it, it, ( 251) stimulated
(251) stimulated his his
taste
taste for
for it
it to
to the
the highest
highest degree
degree so so that
that hehe [even]
[even] ate ate human
human
flesh. In
flesh. In consequence
consequence of of this
this he he waswas alienated
alienated from from the the
society
society of
of his
his friends,
friends, counsellors, kinsmen, relatives, not
counsellors, kinsmen, relatives, not to to
speak
speak of
of his
his townsmen
townsmen and
and countrymen.
countrymen. In
In consequence
consequence he
he
had
had to to renounce
renounce his his throne
throne and and dominion
dominion and and to to suffer
suffer
great
great calamities
calamities because
because of of his passion for
his passion for meat.
meat.
Mahamati,
Mahamati, even even Indra
Indra who who obtained
obtained sovereignty
sovereignty over over
the
the gods
gods hadhad once
once to to assume
assume the the form
form of of a a hawk
hawk owingowing to to
his
his habit-energy
habit-energy of of eating
eating meat
meat for for food
food in in a a previous
previous ex ex-
istence
istence ; he
;
he then
then chased
chased Visvakarma
Visvakarma appearingappearing in in the
the guise
guise
of
of a a pigeon,
pigeon, who who had had thusthus to to place
place himself
himself on on thethe scale.
scale.

King Sivi
King ivi feeling
feeling pitypity for
for the
the innocent
innocent [pigeon[pigeon had had to to sacri
sacri-
fice
fice himself
himself to to the
the hawk
hawk and and thus]
thus] to
to suffer
suffer great pain.
great pain.
Even a
Even a god
god who
who became
became IndraIndra the the Powerful,
Powerful, after after going
going
through
through many many aa birth,
birth, Mahamati,
Mahamati, is is liable
liable to to bring
bring mismis-
fortune
fortune both both upon
upon himself
himself and and others
others;; how how much much more more
those who
those who areare not
not Indra
Indra ! !

Mahamati, there
Mahamati, there ws was another
another kingl king who
1
who was carried
was carried
away
away by by his
his horse
horse into
into a
a forest.
forest. After
After wandering
wandering about
about in
in
it,
it, he
he committed
committed evil
evil deeds
deeds with
with a
a lioness
lioness out
out of
of fear
fear for
for his
his
life,
life, and
and children
children were were bornborn to to her.
her. Because
Because of of their
their des
des-
cending
cending from from thethe union
union withwith a lioness, (252)
a lioness, (252) the the royal
royal chil
chil-
dren
dren were
were called
called thethe S p otted-Feet, etc.
Spotted-Feet, etc. On
On account
account of of their
their
evil
evil habit-energy
habit-energy in in the
the past
past whenwhen theirtheir food food had had beenbeen
flesh,
flesh, they
they ate ate meatmeat even even [after
[after becoming]
becoming] king, king, and,and,
Mahamati,
Mahamati, in in this
this life
life they
they lived
lived in in a a village
village called
called Kutiraka
Kutiraka
(("seven
" seven huts
huts")," ) , and
and because
because theythey werewere excessively
excessively attached
attached
and
and devoted
devoted to meat-eating they
to meat-eating they gavegave birth
birth to Dakas and
to Dakas and
Dakinis
Dakims who who were
were terrible
terrible eaters
eaters of of human
human flesh.flesh. In
In the
the life
life

of
of transmigration,
transmigration, Mahamati,Maha.mati, such such ones ones willwill fall
fall into
into thethe
wombs
wombs of of such
such excessive flesh-devouring creatures
excessive flesh-devouring creatures as as the
the
1 The
The text
text has
has all
all this in the
this in the plural.
1
plural.
 CHAPTER EIGHT 217
217

lion, tiger, panther, wolf, hyena, wild-cat, j ackal, owl, etc. ;

lion, tiger, panther, wolf, hyena, wild-eat, jackal, owl, etc.;
they
they will
will fall
fall into
into the wombs of
the wombs of still more greedily
still more greedily flesh
flesh-
devouring
devouring and and still
still more
more terrible
terrible Rakshasas.
Rakshasas. Falling
Falling intointo
such,
such,
it
it will
will be
be with
with difficulty
difficulty that
that they
they can
can ever
ever obtain
obtain aa
human
human womb;womb ; how
how much
much more
more [difficult] attaining
[difficult] attaining Nirvana
Nirvana! !
Such
Such as these, Mahamati,
as these, Mahamati, are are the
the evils
evils ofof meat-eating
meat-eating;;
how
how much
much more more numerous
numerous [evil] [evil] qualities
qualities thatthat areare born
born of of
the perverted
the perverted minds minds of of those
those devoted
devoted to to [meat-eating]
[meat-eating] !,
1
.

And,
And, Mahamati,
Mahamati, the ignorant and
the ignorant simple-minded are
and simple-minded are not
not
aware
aware of of all
all this
this and
and other
other evils
evils and
and merits
merits [in [in connection
connection
with meat-eating].. I
with meat-eating] I tell
tell you,
you, Mahamati,
Mahamati, that seeing these
that seeing these
evils
evils and merits the
and merits the Bodhisattva
Bodhisattva whose whose nature
nature is is pity
pity should
should
eat
eat no meat.
no meat.
If,
If, Mahamati,
Mahamati, meat meat is is not eaten by
not eaten by anybody
anybody for for any
any
reason,
reason, there will be
there will be nono destroyer
destroyer of of life.
life. Mahamati, in
Mahamati, in the
the
majority
majority of cases (253)
of cases (253) the slaughtering of
the slaughtering of innocent
innocent living
living
beings
beings is is done
done for for pride
pride and and veryvery rarely
rarely for for other
other causes.
causes.
Though
Though nothing
nothing special
special may may be be said
said ofof eating
eating the the flesh
flesh ofof
living creatures
living creatures such such as as animals
animals . and and birds,
birds, alas,
alas, Mahamati,
Mahamati,
that
that one addicted to
one addicted to the
the love
love of of [meat-]
[meat-] tastetaste should
should eat eat
human
human flesh flesh!! Mahamati,
Mahamati, in
in most
most cases
cases nets
nets and
and other
other de
de-
vices
vices are
are prepared
prepared in
in various
various places
places by
by people
people who
who have
have
lost
lost their
their sense
sense on on account
account of of their
their appetite
appetite for for meat-taste,
meat-taste,
and
and thereby
thereby many many innocent
innocent victims
victims are are destroyed
destroyed for for the
the
sake
sake ofof the price [they
the price [they bring
bring in] in] -such
such as birds, Kaura
as birds, Kaura-
bhraka,
bhraka, Kaivarta,
Kaivarta, etc.,etc., that
that are moving about
are moving about in in the
the air,
air, on
on
land,
land, and
and in in water.
water. There There are are even
even some,
some, Mahamati,
Mahamati, who who areare
like Rakshasas hard-hearted
like Rakshasas hard-hearted and used to
and used to practising
practising cruelties,2
cruelties,
2

w ho, being
who, being so so devoid
devoid of of compassion,
compassion, would
would now
now and
and then
then
look
look atat living beings as
living beings as meant
meant for for food
food andand destruction
destruction
no
no compassion
compassion is is awakened
awakened in them.
in them.
It
It isis not
not true,
true, Mahamati,
Mahamati, that that meat
meat is is proper
proper foodfood andand
permissible
permissible for for the the S ravaka when
Sravaka when [the [the victim]
victim] was was notnot
killed
killed by himself, when
by himself, when he he did
did notnot order
order others
others to to kill it,
kill it,
when
when it it was
was not specially meant
not specially meant for for hini.
him. Again,
Again, Mahaati,
Mahamati,
1 Both T'ang and
Both T'ang and Wei
Wei have here a
have here enten ce to
a ssentence to the
the following
following
effect
effect:: " Those who
"Those who do
do not
not eat
eat meat
meat acquire
acquire a
a large sum of
large sum of merit."
merit."
2 According
According to
to T'ang.
2
T'ang.
218
218 LANKAVATARA SUTRA

there
there maymay be be some
some unwitted
unwitted people people in in the
the future
future time,time, who,who,
beginning
beginning to to lead
lead thethe homeless
homeless life life according
according to to my
my teach
teach-
ing,
ing, are
are acknowledged
acknowledged as as sons
sons ofof ththe S akya, and
Sakya, and carry
carry the the
Kashaya
Kashaya robe about them as a badge, but
robe about them as a badge, but who
who areare in in thought
thought
evilly
evilly affected
affected by erroneous reasonings.
by erroneous reasonings. They They may may talk talk
about
about various
various discriminations
discriminations which which they they make
make in
in their
their moral
moral
discipline, being
discipline, being addicted
addicted to to '-the
the viewview of of a a personal
personal soul. soul.
Being
Being under
under the the influence
influence of of the
the thirst
thirst for [meat-] taste,
for [meat-] taste, theythey
will
will string
string together
together in in various
various ways ways (254)
(254) somesome sophistic
sophistic
arguments
arguments to to defend meat-eating. They
defend meat-eating. They thinkthink they they are are
giving
giving me me an an unprecedented
unprecedented calumny calumny when when theythey discriminate
discriminate
and
and talk
talk about
about facts
facts that
that are capable of
are capable of various interpreta
various interpreta-
tions. Imagining
tions. Imagining that
that this
this fact
fact allows
allows this
this interpretation,
interpretation,
[they
[they conclude
conclude that] that] the Blessed One
the Blessed permits meat
One permits meat as as proper
proper
food,
food, and
and that
that it
it is
is mentioned
mentioned among permitted
among permitted foods
foods and
and
that
that probably
probably the the Tathagata
Tathagata himself himself partook
partook of of it.it. But,But,
Mahamati,
Mahamati, nowhere nowhere in in the
the sutras
sutras is meat permitted
is meat permitted as as some
some-
thing
thing enjoyable,
enjoyable, nor nor it it isis referred
referred to to as
as proper
proper amongamong the the
foods
foods prescribed
prescribed [for [for thethe Buddha's
Buddha's followers]
followers]..
If
If however,
however, Mahamati,
Mahamati, II had had the the mind
mind to to permit
permit [meat [meat-
eating]
eating], , or
or if
if I
I said
said it
it was
was proper
proper for
for the
the S ravakas
Sravakas [to
[to eateat
meat]
meat], , I
I would
would not
not have
have forbidden,
forbidden, I
I would
would not
not forbid,
forbid, all all
meat-eating
meat-eating for for these
these Y ogins,
Yogins, the
the sons
sons and
and daughters
daughters of
of good
good
family,
family, who, who, wishing
wishing to to cherish
cherish the the idea
idea that
that all all beings
beings are are
to
to them
them like. like anan only
only child,
child, are possessed of
are possessed of compassion,
compassion,
practise
practise contemplation,
contemplation, mortification,
mortification, and and areare on on their
their way way
to
to the
the lVlahayana.
Mahayana. And, Mahamati, the
And, Mahamati, the interdiction
interdiction not not to to
eat any
eat any kindkind of meat is
of meat here given
is here given to to all
all sons
sons andand daughters
daughters
of good family,
of good family, whether
whether they they areare cemetery-ascetics
cemetery-ascetics of of forest
forest-
ascetics,
ascetics, or or Yogins
Yogins who who are are practising
practising the
the exercises,
exercises, if
if they
they
wish
wish thethe Dharma
Dharma and and are are on
on the the way
way to to the
the mastery
mastery of of
any
any vehicle,
vehicle, and and being
being possessed
possessed of of compassion,
compassion, conceiveconceive the the
idea
idea of of regarding
regarding all all beings
beings as as anan only
only child,
child, in in order
order to to
accomplish
accomplish the the end
end of of their
their discipline.
discipline.
((255)
255 ) In In the
the canonical
canonical texts texts herehere andand there
there the the process
process
of
of discipline
discipline is
is developed
developed in
in orderly sequence
orderly sequence like
like aa ladder
ladder
going up step
going up step by step, by step, and
and one
one joined
joined to
to another
another in
in aa re-
re
gular
gular and and methodical
methodical manner manner; ; after
after explaining
explaining each
each point
point
 CHAPTER EIGHT 219
219

meat
meat obtained
obtained in in these
these specific
specific circumstances
circumstances is is not
not inter
inter-
dicted.l
dicted.
1 Further,
Further, a
a tenfold
tenfold prohibition
prohibition is
is given
given as regards
as regards
the
the flesh
flesh of of animals
animals found dead by
found dead by themselves.
themselves. But But inin the
the
present
present sutra
sutra all
all [meateating]
[meat-eating] in
in any form,
any form, in
in any manner,
any manner,
and
and in in anyany place,
place, is is unconditionally
unconditionally and and onceonce forfor all, pro
all, pro-
hibited
hibited for for all.
all. Thus, Mahamati,
Thus, Mahamati, meat-eating
meat-eating I I have
have notnot
permitted
permitted to to anyone,
anyone, I I dodo not permit, II will
not permit, will not
not permit.
permit.
Meat-eating,
Meat-eating, I I tell
tell you,
you, Mahamati,
Mahamati, is is not proper for
not proper for home
home-
less
less monks.
monks. There There may may be be some,
some, Mahamati,
Mahamati, who who would
would saysay
that
that meat
meat was was eateneaten by by the
the Tathagata
Tathagata thinking
thinking this this would
would
ealuminate
caluminate him. him. Such Such unwitted
unwitted people
people as these, Mahamati,
as these, Mahamati,
will
will follow
follow the the evil
evil course
course of of their
their own karma-hindrance,
own karma-hindrance,
and
and will
will fallfall into
into such regions where
such regions where longlong nights
nights areare passed
passed
without
without profit profit and and without
without happiness.
happiness. Mahamati,
Mahamati, the the noble
noble
S ravakas do
Sravakas do not
not eateat the food taken
the food taken properly
properly by by [ordinary]
[ordinary]
men,
men, . how
how much much less less the
the food
food of of flesh
flesh andand blood,
blood, which
which is is

altogether improper. Mahamati,

altogether improper. Mahamati, the the food
food forfor my my SSravakas,
ravakas,
Pratyekabuddhas,
Pratyekabuddhas, and and Bodhisattvas
Bodhisattvas is is the Dharma and
the Dharma and not
not
flesh2-food
flesh -f ood ; how
2
how much
;
much more more thethe Tathagata
Tathagata ! ! The
The Tathagata
Tathagata
is
is the
the Dharmakaya,
Dharmakaya, Mahamati Mahamati ; he
;
he abides
abides in in the
the Dharma
Dharma as as
food
food ; his his is
;
is not
not a a body
body feeding
feeding on on flesh
flesh ; he
;
he does
does not
not abide
abide
in
in any
any flesh-food.
flesh-food. He has has ejected
ejected the habit-energy of
the habit-energy of thirst
thirst
and
and desire
desire whichwhich sustain
sustain all all existence
existence;; he he keeps
keeps away
away thethe
habit-energy of
habit-energy of allall evil
evil passions
passions;; he he isis thoroughly emanci
thoroughly emanci-
pated in
pated in mind
mind and and knowledge
knowledge;; he he isis the
the All-knower
All-knower;; (256 (256))
he
he isis All-seer
All-seer; ; he
he regards
regards all
all beings impartially
beings impartially as
as an
an only
only
child
child ; he he is
;
is aa great compassionate
great compassionate heart.
heart. Mahamati, having
Mahamati, having
the
the thought
thought of of an an onlyonly child
child for for aU beings, how
all beings, how cancan I, I,
such
such as as I I am, permit the
am, permit the S ravakas to
Sravakas to eat
eat thethe flesh
flesh of their
of their
own
own child
child?? How much much less less mymy eating
eating it it!! That
That I have
I have
permitted
permitted the the S ravakas as
Sravakas as well
well as as myself
myself to to partake
partake of of
[meat-eating]
[meat-eating],, Mahamati, Mahamati, has has nono foundation
foundation whatever.
whatever.
So
So it it is
is said
said : :

11.. Liquor,
Liquor, meat, meat, and and onions
onions are are tto o bbee avoided,
avoided, Maha
Maha-
mati,
mati, by by thethe Bodhisattva-1Vlahasattvas
Bodhisattva-Mahasattvas. and those who
and those who are are
Victor-heroes.
Victor-heroes.

1 The
The text
text as
as it
it stands
stands requires
requires fuller
fuller explanation.
1
explanation.
22 Amira (mixed)) in
Amigra (mixed in T'ang.
T'ang.
220
220 LANKAVATARA
LANKAVATAEA SUTRA
SUTRA
2.
2. Meat
Meat is is not
not aggreeable
aggreeable to to the
the wise
wise : it
: it has
lias a a nausea
nausea-
ting odour,
ting odour, it
it causes
causes a
a bad
bad reputation,
reputation, it
it is
is food
food for
for the the
carnivorous
carnivorous; ; I
I sayl 1
this, Mahamati,
say this, Mahamati, it
it is
is not
not to
to be
be eaten.
eaten.
3. To
3. To those
those who who eat eat [meat]
[meat] there there are are detrimental
detrimental ef ef-
fects,
fects, to to those
those who who do not, merits
do not, merits;; Mahamati,
Mahamati, you you should
should
know that
know that meat-eaters
meat-eaters bring bring detrimental
detrimental effects upon them
effects upon them-
selves.
selves.
4.
4. Let
Let thethe Yogin
Yogin refrain
refrain from from eating
eating flesh
flesh asas it
it is
is born
born
of
of 'himself,
-himself, as
as [the eating]
[the eating] involves
involves transgression,
transgression, as
as [:lesh]
[flesh]
is
is produced
produced of of semen
semen and and blood,
blood, and and asas [the
[the killing
killing of of ani
ani-
mals]
mals] causes
causes terror
terror to
to living beings.
living beings.
5. Let
5. Let the the YoginYogin alwaysalways refrainrefrain from meat, onions,
from meat, onions,
various
various kinds kinds of of liquor,
liquor, allium,
allium, and garlic.
and garlic.
6. Do
6. Do not not anoint
anoint the the body
body with with sesamum
sesamum oil oil;; do
do notnot
sleep
sleep on on a bed, perforated
a bed, perforated with with spikes
spikes ; (257)
;
(257) for for the
the living
living
beings
beings who who findfind theirtheir shelter
shelter in in the
the cavities
cavities and and in in places
places
where
where therethere are are no no cavities
cavities may may be
be terribly frightened.2
terribly frightened.
2

7.
7. From
From eating [meat]
eating [meat] arrogance arrogance is
is born,
born, from
from arro
arro-
gance
gance erroneous
erroneous imaginations
imaginations issue, issue, and
and from
from imagination
imagination
is born
is greed ; and
born greed ;
and for for this
this reason
reason refrain
refrain fromfrom eating
eating [meat]
[meat] . .

8.
8. From imagination,
From imagination, greed greed is is born,
born, and and by greed the
by greed the
mind
mind it it stupefied
stupefied;; there there is is attachment
attachment to to stupefaction,
stupefaction, and and
there is
there is no emancipation from
no emancipation from birthbirth [and
[and death]
death] . .

9. For
9. For profit
profit sentient
sentient beings
beings are
are destroyed, for
destroyed, for flesh
flesh
money
money is
is paid out,
paid out, they they are
are both
both evil-doers
evil-doers and
and [the deed]
[the deed]
matures
matures in in the
the hells
hells called
called Raurava
Raurava (screaming)
(screaming),, etc. etc.

10.
10. One
One who who eatseats flesh,
flesh, trespassing
trespassing againstagainst the the words
words
of
of the
the Muni,
Muni, is is evil-minded
evil-minded;; he he isis pointed
pointed out out inin the
the teach
teach-
ings
ings of of the
the Sakyaakya as as the
the destroyer
destroyer of of the
the welfare
welfare of of the
the twotwo
worlds.
worlds.
11. Those
11. Those evil-doers
evil-doers go go to to the
the most
most horrifying
horrifying hell hell;;
meat-eaters
meat-eaters are are matured
matured in in the
the terrific
terrific hells
hells such
such as Raurava,
as Raurava,
etc.
etc.
There is
12. There
12. is nono meat
meat to to bebe regarded
regarded as as pure
pure in three
in three
ways
ways:: not premeditated, not
not premeditated, not asked
asked for,for, and
and not not impelled
impelled;;
therefore, refrain
therefore, refrain from from eating
eating meat.meat.

Br1lmi, of bruhi
:r.
Srumi, instead
instead of 'bruM as
as in
in the
the text.
1
text.
II
Unintelligible
Unintelligible as
as far
far as
as the
the translator
translator can see.
2
can see.
 CHAPTER EIGHT
BIGHT 221
221

13. Let
13. Let notnot thethe Yogin
Yogin eat eat meat,
meat, it it isis forbidden
forbidden by by
myself
myself as as well
well as as by
by the the Buddhas
Buddhas;; those sentient beings
those sentient beings
who
who feed
feed on on one
one another
another will will be be reborn
reborn - among
among the the carnivo-
carnivo-
rous animals.
rous animals.
14.
14. [The
[The meat-eater]
meat-eater] is is ill-smelling, contemptuous, and
ill-smelling, contemptuous, and
born deprived of
born deprived of intelligence
intelligence; (258) ; (258) he
he will
will be
be born
born again
again
and
and again
again amongamong the the families
families of of the
the Cru;u;Uila,
Candala, the the Pukkasa,
Pukkasa,
and
and thethe Domba.
Domba.
15.
15. From
From the the womb
womb of of Dakin'i
Dakini he he will
will be be born
born in in thethe
meat-eaters
meat-eaters'' family,
family, and and thenthen into into the
the womb
womb of of a Rakshasl
a Rakshasi
and
and aa catcat ; he
;
he belongs
belongs to to the lowest class
the lowest class of of men.
men.
16. Meat-eating
16. Meat-eating is
is rejected
rejected by by me
me in
in -such sutras ,,as
such sutras as
the
the Hastikakshya,
Hastikakshya, the
the Mahiimegha,
Mahamegha, the
the Nirviina,
Nirvana, the
the .Angli
Angli-
miilika,
mdlika, and and the the Lankiivatiira.
Lankdvatara.
17.
17. [Meat-eating]
[Meat-eating] is is condemned
condemned by by the the BUddhas,
Buddhas,
Bodhisattvas,
Bodhisattvas, and and S ravakas ; if
Sravakas; if one
one devours
devours [meat] [meat] out out of of
shamelessness
shamelessness he he will
will always
always be be devoid
devoid of of sense.
sense.
18. One
18. One who who avoids
avoids meat,meat, etc.,etc., will
will be be born,
born, because
because
of
of this
this fact,
fact, inin the
the family
family of of the
the Brahmins
Brahmins or or of the Y
of the ogins,
Yogins,
endowed
endowed with with knowledge
knowledge and
and wealth.
wealth.
19.
19. Let
Let oneone avoid
avoid all all meat-eating
meat-eating [whatever[whatever they they may may
say about] witnessing,
say about] witnessing, hearing,
hearing, and and suspecting
suspecting;; these these theotheo-
risers
risers born
born in in a a carnivorous
carnivorous family family understand
understand this this not.
not.
20. As
20. As greed
greed is is the
the hindrance
hindrance to to emancipation,
emancipation, so so are
are
meat-eating,
meat-eating, liquor, etc., hindrances.
liquor, etc., hindrances.
21. There
21. There may may be be in in time
time to to come
come people
people who who make make
foolish
foolish remarks
remarks about about meat-eating,
meat-eating, saying, saying, " Meat
"Meat is
is proper
proper
to eat, unobjectionable,
to eat, unobjectionable, and and permitted
permitted by by the
the Buddha.
Buddha." "
22. Meat-eating
22. Meat-eating is is a a medicine ;
medicine; again, again, it
it is
is like
like aa
child
child's 's flesh
flesh;; (259)
(259) follow
follow the the proper measure and
proper measure and be be
averse
averse [to [to meat,
meat, andand thus]
thus] let let thethe Yogin
Yogin go go about
about begging.
begging.
23. [Meat-eating]
23. [Meat-eating] is is forbidden
forbidden by by me everywhere and
me everywhere and
all
all the
the time
time for for those
those who who are are abiding
abiding in in compassion
compassion;; [he [he
who
who eats meat] will
eats meat] will be be born
born in in the
the same
same placeplace as as the
the lion,
lion,
tiger,
tiger, wolf,
wolf, etc.etc.
24.
24. Therefore,
Therefore, do do not
not eateat meat
meat which
which willwill cause terror
cause terror
among
among people,
people, because
because it
it hinders
hinders the
the truth
truth of
of emancipation
emancipation ;
;

[not
[not toto eat
eat memeatat-]] thisthis is is the
the mark
mark of of the
the wise.
wise.
222
222 LANKAVATARA
LANKAVATABA SUTRA
Here
Here Ends
Ends the
the Eighth
Eighth Chapter,
Chapter, " On Meateating,
"On "
Meat-eating,"
from LanJcavatara, the
the Lankrtvatara,
from the Essence of
the Essence of the
the Teaching of All
Teaching of All
the
the Buddhas.1
Buddhas. 1

1 For
For the
the phrase
phrase "The
"The essence
essence of
of the
the teaching
teaching of
of the
the Buddhas
1
Buddhas
(sarvabuddhapravacanahridaya)
(sarvabuddTiapravacanahridaya),"," see
see pp.
pp. 39-40.
39-40.
 [CHA.PTER
[CHAPTEE NINEY
NINE]
1

(260) At
(260) At that
that time
time the
the Blessed
Blessed One One addressed
addressed Mahamati
Mahamati
the
the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva : Mahamati, Mahamati, you
: you should
should hold
hold
forth
forth these
these magical phrases
magical phrases of
of the
the Lankavatara,
Lankavatara, which
which were
were
recited,
recited, are
are recited,
recited, and
and will
will be
be recited
recited byby the
the Buddhas
Buddhas of of the
the
past,
past, present,
present, and future. I
and future. I will
will recite
recite them
them here
here for
for the
the
benefit
benefit of of the
the proclaimers
proclaimers of of the
the Dharma,
Dharma, who who will
will retain
retain
them
them in in memory.
memory. They They areare::
Tutte,
Tutte, tutte-vutte,
tutte vutte, vutte-patte,
vutte patte, patte-
patte ka tte, katte
katte, katte
amale,
amale, amale-vimale,
amale vimale, vimale-nime,
vimale nime, nime-hime,
nime hime, hime
hime
vame,
vame, vame-kale,
vame kale, kale,
kale, kale, kale, kale-atte,
kale atte, matte-vatte,
matte vatte, tutte
tutte
jnette, sputte-katte,
-jfiette, sputte katte, katte-Iatte,
katte latte, patte-dime
patte dime dime-cale,
dime cale,
cale-pace,
cale pace, pace-badhe,
pace badhe, bandhe-afice,
bandhe ance, mafice-dutare,
mance dutare,
dutare-patare,
dutare patare, patare-arkke,
patare arkke, arkke-sarkke,
arkke sarkke, sarkkesarkke
cakre, cakre-dime,
cakre, cakre dime, dime-hime,
dime hime, hime hime-tu tu tu
tu tu tu (4)
tu tu (4)
Q-u
du ;lu
du ;lu
du ;lu
du (4)-
(4) ru
ru ru
ru ru
ru ru
ru (4)
(4) -phuphu phu phu phu (4)
phu phu phu (4)
svaha.
svaha.
(261) These, Mahamati,
(261) These, Mahamati, are are the magical phrases
the magical phrases of of the
the
La'iikavatara
Lankavatara Mahayana
Mahayana SutraSutra : If If sons
sons and
: and daughters
daughters of of good
good
family
family should
should hold
hold forth,
forth, retain,
retain, proclaim,
proclaim, realise
realise these
these
magical phrases, no
magical phrases, no one
one should
should everever bebe able
able to
to effect
effect hishis

1 Another
Another later
later addition
addition probably
probably whenwhen Dhiirat;1I
Dharani was was extensively
1
extensively
taken
taken into
into the body of
the body Buddhist literature
of Buddhist literature just
just before
before itsits disappearance
disappearance
from
from the
the land
land of
of its
its birth.
birth. Dhara!ti
Dharani is is aa study
study by by itself.
itself. In
In India
India
where
where all
all kinds
kinds ofof what
what maymay be termed abnormalities
be termed abnormalities in in religious
religious sym
sym-
bology
bology areare profusely
profusely thriving,
thriving, Dhara:r;ti
Dharani has has also
also attained
attained a a high
high
degree
degree ofof development
development as as in
in the
the case
case ofof Mudra (holding the
Mudra (holding the fingers)
fingers),,
Asana
Asana (sitting)
(sitting),, and
and Kalpa
Kalpa (mystic
(mystic rite)
rite).. When
When aa religious
religious symbolism
symbolism
takes
takes aa start
start in
in aa certain
certain direction,
direction, it it pursues
pursues its its own
own' course
course regard
regard-
less
less of
of its
its original
original meaning,
meaning, and and thethe symbolism
symbolism itselfitself begins
begins toto gain
gain
a
a new
new signification
signification which
which hashas never
never been
been thought
thought of of before
before inin con
con-
nection
nection with
with the
the original
original idea.
idea. The
The mystery
mystery of of an an artieulate
articulate sound
sound
which
which infinitely
infinitely fascinated
fascinated the the imagination
imagination of of the
the primitive
primitive manman has
has
come
come toto create
create aa string
string of
of meaningless
meaningless sounds
sounds inin the
the form
form ofof aa Dhara:r;ti.
Dharani.
Its
Its l'ecitation
recitation isis now considered by
now considered by its
its followers
followers to produce mystel'iouB
to produce mysterious
effects
effects inin various ways in
various ways life.
in life.
224
224= LANKAVATARA SUTRA
SUTKA
descent
descent upon
upon them.
them. Whether
Whether it it be
be a
a god,
god, or
or a
a goddess,
goddess, or
or a
a
Naga, or
Naga, or a
a Nagi,
Nagi, oror a
a Yaksha,
Yaksha, or or aa Yakshi,
YakshI, oror an
an Asura, or
Asura, or
an
an Asuri, or a
Asuri, or GaruQ.a, or
a Garuda, or a a Garu(H,
Garudi, or or a Kinnara, or
a Kinnara, or aa
Kannari,
Kannari, oror aa Mahoraga,
Mahoraga, or or a Mahoragi, or
a MahoragI, or a
a Gan dharva, or
Gandharva, or
aa Gandharvi,
Gandharvi, oror aa Bhilta,
Bhuta, oror aa BhutI,
Bhuti, oror aa Kumbha1)Q.a,
Kumbhanda, or or a
a
Kumbhfu;u;l.i,
Kumbhandi, or
or a
a Pisara,
Pisara, or
or a
a Pisaci,
Pisael, or
or an
an Austaraka,
Austaraka, or
or
an
an Austaraki,
Austaraki, or or aa Apasmara,
Apasmara, or or an
an Apasmari,
Apasmari, or or aa Rak
Rak-
shasa,
shasa, or
or a
a Rakshasi,
Rakshasi, oror a
a Daka,
Daka, or or aa Dakini,
Dakini, oror an
an Alljohara,
Aujohara,
or an
or an Aujohari,
Aujohari, or or a
a Kataputana,
Kataputana, or or aa Katapiltani,
Kataputani, oror an
an
Amanushya,
Amanushya, or or an
an Amanushyi,-no
Amanushyi, no one one ofof these
these will
will be
be able
able
to effect his
to effect his or her descent
or her [upon the
descent [upon holder of
the holder of these
these magical
magical
phrases] . If
phrases] . If any
any misfortune
misfortune shouldshould befall,
befall, let
let him
him recite
recite the
the
magical phrases
magical phrases for
for one
one hundred
hundred and
and eight times,
eight times, and
and [the
[the
evil ones] will,
evil ones] will, wailing
wailing and and crying,
crying, turnturn away
away and and gogo inin
another
another direction.
direction.
II will
will tell
tell you,
you, Mahamati,
Mahamati, other other magical
magical phrases.
phrases. They They
are
are::
Padme, padmadeve-hine,
Padme, padmadeve hine, hini, hini, hine-cu,
hine cu, cule, cule, culu,
culu,
cule
cule ((262)
262) -phale, phula, phule-yule,
phale, phula, phule yule, ghule, ghule, yula,
yula, yule
yule
ghule,
ghule, ghula,
ghula, ghule-pale,
ghule pale, pala, pala, pale-munce,
pale munee, munce, munce, munce
munce
-cchinde, bhinde, bhafij e,
cchinde, bhinde, bhanje, marde, pramarde,marde, pramarde, dinakare
dinakare
svaha.
svaha.
If,
If, Mahamati,
Mahamati, any any sonson or or da\lghter
daughter of of good
good family
family
should
should hold forth, retain,
hold forth, retain, proclaim,
proclaim, and and realise these magical
realise these magical
phrases, on
phrases, on himhim or or her
her nono [evil beings] should
[evil beings] should be be able
able toto
make
make theirtheir descent.
descent. Whether
Whether it it be
be aa god,
god, oror a a goddess,
goddess, or or
a Naga,
a Naga, or or a a Nagi,
Nagi, or or aa Yaksha,
Yaksha, or or a
a Yakshi,
YakshI, or or anan Asura,
Asura,
or
or an an Asurl,
Asurl, a
a GaruQ.a,
Garuda, or
or a
a GarU(;li,
Garudi, or
or a
a Kin p.ara, or
Kinnara, or aa
Kinnari,
Kinnari, or
or a
a Mahoraga,
Mahoraga, or
or a
a Mahoragl,
MahoragI, or
or a
a Gandharva,
Gandharva, or
or
aa Gandharvi,
Gandharvi, or or aa Bhilta,
Bhuta, or or a a Bhuti,
Bhuti, or or aa Kumbhaw;l.a,
Kumbhanda, or or aa
Kumbhfu;lQ.i,
Kumbhandi, or or aa Pisaca,
Pisaca, or or a Pisaci, or
a Pisaci, or an Austaraka, or
an Austaraka, or anan
Austaraki,
Austaraki, or or an Apasmara, or
an Apasmara, or anan Apasmari,
Apasmari, or or a Rakshasa,
a Rakshasa,
or
or aa Rakshasi,
Rakshasi, or or aa J?aka,
Daka, or or aa Dakini,
Dakini, or or an
an Aujohara,
Aujohara, or or anan
Aujohari,
Aujohari, or or aa Kataputana,
Kataputana, or or a a Kataputani,
Kataputani, or or an Amanu
an Amanu-
shya, or
shya, or an
an Amanushyi-no
Amanushyi no one one ofof these
these will
will bebe able
able to effect
to effect
his
his oror her descent upon
her descent upon [the[the holder
holder or of these
these magical
magical phrases] .
phrases] .

By
By him
him who
who will
will recite
recite these
these magic
magic phrases, the
phrases, the [whole]
[whole]
Lankllvatllra
Lankavatara Sidra Sutra willwill bebe recited.
recited. (263)
(263) TheseThese magic
magic
 CHAPTER NINE
CHAPTER NINE 225
225

phrases are given by the Blessed One to guard against the

phrases are given by the Blessed One to guard against the
interference of
interference of the
the Rakshasas.
Rakshasas.

Here Ends
Here Ends the
the Ninth Chapter Called
Ninth Chapter Called "Dharani"
" DharaJ;1i " in
in the
the
Lankiivatiira.
LanMvatara.
 [SAGATHAKAMY
[SAGATHAKAM]
1

264 )
((264) Listen
Listen to
to the
the wonderful
wonderful Mahayana doctrine,
Mahay ana doctrine,
Declared
Declared in
in this
this Lankava.tiir
Lankdvatara a. Sid1'a,
Sutra,
Composed into verse-gems,
Composed into verse-gems,
And
And destroying
destroying a a net
net of
of the
the philosophical
philosophical views.
views.

At
At that
that time
time Mahamati
Mahamati the the Bodhisattva-Mahasattva
Bodhisattva-Mahasattva said said
this
this to
to the
the Blessed
Blessed One
One ;22 :

1.
1. ((Chapter
Chapter II, verse 1.
II, verse 1.))
2.
2. ((Chapter
Chapter II,
II, verse
verse 3.)
3.)
3.
3. ((Chapter
Chapter II,
II, verse
verse 2.)
2.)
4, 5. ((Chapter
4,5. Chapter II,
II, verses
verses 6, 7. )
6,7.)
(265
(265)) 6. ((Chapter
6. Chapter II, II, verse
verse 8.8.)) 3
3

7,
7, 8.
8. ((Chapter
Chapter II,
II, verses
verses 151,
151, 152.)
152.)
9.
9. ((Chapter
Chapter II,
II, verse
verse 178.
178.))
10.
10. These individual objects
These individual objects areare not solid [realities]
not solid [realities] ; ;

11
"
This
This section
section entitled,
entitled, " Sagathakam,"
Sagathakam," consistsconsists entirely
entirely of
of verses.
verses.
It
It is
is probable
probable that
that itit was
was added
added laterlater into
into the
the text.
text. The subjects
The subjects
treated
treated areare many
many and
and varied,
varied, including
including thosethose that
that have
have never
never appeared
appeared
in
in the
the text.
text. The
The verses
verses areare in in a a most
most confused
confused condition,
condition, andand it
it isis

frequently quite difficult to disentangle them and give them a

frequently quite difficult to disentangle them and give them a sem
sem-
blance
blance of of order.
order. The
The reader
reader may may use use his
his own
own judgment
judgment in in the
the matter.
matter.
II This
This remark
remark l'efers
refers onlyonly to to the
the first
first six
six verses. The
The Chinese
2
verses. Chinese
translations
translations havehave here
here the
the following
following:: "At
"At that
that time
time the
the Blessed
Blessed OneOne
wishing
wishing to declare again
to declare again thethe deepdeep signification
signification of of the
the Sutm
Sutra nttel'ed
uttered
the following verses."
the following verses." The The verses enumerated in
verses enumerated in the
the Sanskrit
Sanskrit text
text are
are
884:,
884, out
out of
of which
which about
about 208208 are repetitions of
are repetitions of those
those which
which have
have already
already
appeared in
appeared in the
the main
main text,
text. These
These l'epetitions
repetitions are are systematically
systematically ex ex-
eluded
cluded in T'ang, while
in T'ang, while Wei,Wei, with
with a a few
few exceptions,
exceptions, repeats
repeats them
them all.
all.

In this
In this English translation I
English translation have followed
I have followed the the method
method of of T'ang.
T'ang.
When we we know
know more
more about
about the the historical
historical circumstances
circumstances of of the
the com
com-
pilation
pilation of of the
the various
various sutras
sutras we we maymay be be able
able toto see
see how
how these
these re
re-
petitions
petitions camecame to to bebe inserted
inserted here here and and also
also may
may learn
learn something
something
l'egarding
regarding the the relation
relation which
which this this "Sagathakam"
"Sagathakam" section section stands
stands to to
the
the preceding
preceding partpart of of the
the Sutra.
Sutra.
S These verses are not
not repeated
repeated in in the
the same order asas they
they are
are in
3
These verses are same order in
the prose
the prose section
section ofof the text. There
the text. There are are some
some omissions,
omissions, too.
too. These
These
irregularities
irregularities taketake place
place throughout
throughout the the "Sagathakam,"
"Sagathakam," showingshowing that
that
the
the verses
verses were
were originally
originally an an independent
independent body. body.
 S.A.G.A.TH.A.K.A.M
SAGATHAKAM 227
227

they
they rise
rise because
because of of imagination
imagination;; as as the
the imagination
imagination itself
itself
is empty,
is empty, whatwhat is
is imagined
imagined is
is empty.
empty.
11.
11. Chapter II,
((Chapter II, verse
verse 149149.) .)
12.
12. ((Chapter
Chapter II, II, verse
verse 154.
154.))
13.
13. By
By wrong
wrong discrimination
discrimination the
the Vijiiana
Vijnana [-system]
[-system]
rises
rises;; severally
severally as as eightfold,
eightfold, as ninefold,!1 like
as ninefold, like waves
waves on on the
the
great ocean..
great ()cean
14.
14. The
The root root is is constantly
constantly nourished
nourished by habit-energy,
by habit-energy,
firmly
firmly attached
attached to to the
the seat
seat ; (266)
; (266) the the mind
mind moves
moves along
along with
with
an objective
an objective world world as
as iron
iron is
is drawn
drawn by
by the
the loadstone.
loadstone.
15. The
15. The original
original sourcesource on on which
which all all sentient
sentient beings
beings
are
are dependent
dependent is
is beyond
beyond theorisation
theorisation ;
; all
all doings
doings cease
cease andand
emancipation obtains,
emancipation obtains, knowing knowing and
and known
known are
are transcended.
transcended.
16.
16. In
In the the Samadhi
Samadhi known known as as Maya-like,
Maya-like, one one goes
goes
beyond
beyond the the ten
ten stages
stages of of Bodhisattvaship
Bodhisattvaship ; one ;
one who
who isis removed
removed
from
from thought
thought and and knowledge
knowledge perceives
perceives the the Mind-king.
Mind-king.
17. When
17. When aa ""turning-back"
turning-back " takes takes place
place in in the
the mind,
mind,
one
one abides
abides permanently
permanently in
in the
the palace
palace of
of lotus-form,
lotus-form, which
which is is

born
born of of the
the realm
realm of of Maya.
Maya.
18.
18. Abidlng
Abiding iin n it
it one
one attains
attains a a life
life ofof imagelessness,
imagelessness,
and,
and, like
like aa many-coloured
many-coloured jewel, jewel, performs
performs religious
religious deeds
deeds forfor
all
all beings.
beings.
19. Except
19. Except for for discrimination,
discrimination, there there is is neither
neither Sam
Sam-
skrita
skrita ((or or things
things made) made) nor nor .A.samskrita
Asamskrita ((or or things
things notnot
made)
made) ; the
; the ignorant
ignorant hold hold on on toto them
them as as a a barren
barren woman
woman
does to
does to the
the child
child of her dream
of her dream ; what
;
fools they
what fools they are
are !
!

20. Let
20. Let it be known
it be known that that without
without self-nature,
self -nature, unborn,
unborn,
and
and empty
empty are are a a personal
personal soul, soul, the the Skandha-continuity,
Skandha-continuity,
causation,
causation, the the Dhatus,
Dhatus, and and [the[the notion
notion of] existence and
of] existence and
non-existence.
non-existence.
21.
21. To
To me me teaching
teaching is is an
an expedient,
expedient, but but II do
do not
not teach
teach
external
external signs
signs;; the the ignorant because of
ignorant because of their
their attachment
attachment to to
existence
existence seize seize onon signified
signified and and signifying.
signifying.
22. .A.
22. A knower
knower of of all
all things
things is is not
not anan all-knower,
all-knower, and and all
all
is
is not
not within
within all all; ; the
the ignorant
ignorant discriminate
discriminate and
and [think]
[think] . ""I I
1 This
This l'equires
requires attention.
attention. The
The Sutra
Sutra itself
itself maintains
maintains a a system
system
of
of eight Vijiianas
eight Vijnanas,, and not a
and not one, which
ninefold one,
a ninefold which is
is a later develop
a later develop-
ment.
ment.
228
228 LANKAVATARA SUTRA
LANKAVATARA
am
am thethe enlightened
enlightened one one inin the
the world
world"; " ; but
but I I am
ain not
not enen-
lightened
lightened nor
nor do
do II enlighten
enlighten others.
others.
(267)
(267) 2 3 . ((Chapter
23. Chapter II, verse 156.
II, verse 156.))
24.
24. ((Chapter
Chapter II, II, verse
verse 143
143 and
and the
the first
first half
half ofof 144.
144.))
25.
25. ((Chapter
Chapter II, verse 1
II, verse 79. )) 1J
179.
26.
26. ((Chapter
Chapter II, verse 181
II, verse 181.).)
27.
27. These
These things things are are empty,
empty, withoutwithout self-nature,
self-nature, and and
unborn,
unborn, like like Maya,
Maya, like like a a dream,
dream, and and their being and
their being non
and non-
being is
being is unobtainable.
unobtainable.
28. One
28. self-nature (svabhava)
One self-nature (svabhava) I I teach,
teaeh, which
which is is

remved
removed from from speculation
speculation and
and thought-construction,
thought-construction, which
which
belongs
belongs to to the the exquisite
exquisite [spiritual]
[spiritual] realm realm of of the
the wise,
wise,
removed
removed from from the the two
two Svabhavas
Svabhavas [Le., [i.e., the
the Parikalpita
Parikalpita and and
the
the Paratantra]
Paratantra] . .

(268)
(268) 29.
29. Though
Though multitudinousness
multitudinousness of of things
things has
has no no
[real]
[real] existence
existence as as such,
such, they
they appear
appear to to the
the intoxicated
intoxicated as as
like
like fire-fies
fire-fies because
because of of their
their constitutional
constitutional disturbance
disturbance ; like
;
like-
wise
wise is is the
the world essentially [appearance
world essentially [appearance]] . .

30.
30. As
As MayaMaya is
is manifested
manifested depending
depending on on grass,
grass, wood,
wood,
and
and brick, though
brick, though Maya Maya itself
itself is
is non-existent,
non-existent, so so are
are allall
things
things essentially
essentially [mere [mere appearances
appearances]. ].
31.
31. There
There is is neither
neither seizing
seizing nor nor seized,
seized, neither
neither bound
bound
nor
nor binding
binding;; all all isis like
like Maya,
Maya, likelike a a mirage,
mirage, like
like a a dream,
dream,
like
like an
an affected
affected eye. eye.
32. When the
32. the truth-seeker
truth-seeker sees sees [the [the truth]
truth] devoid
devoid of of
discrimination
discrimination and and free
free from
from impurities,
impurities, then
then he
he is
is accom
accom-
plished in
plished in hishis contemplation
contemplation;; he he sees
sees me, me, there
there is
is no
no doubt.
doubt.
33. In
33. In this
this there
there is is nothing
nothing of of thought-construction
thought-construction;;
it
it is
is like
like a mirage in
a mirage in the
the air
air ; those
;
those who who thusthus see
see all things,
all things,

see
see nothing
nothing whatever.2
whatever. 2
34. In
34. In causation
causation which which governs
governs being being andand non-being
non-being
things
things do do not not originate
originate;; in in the triple world
the triple world the the mind
mind is is
perturbed,
perturbed, therefore
therefore mUltiplicities
multiplicities appear. appear.
35.
35. The world
The world is is the
the same
same as as a dream, and
a dream, and soso are
are the
the
multiplicities
multiplicities of
of things
things in
in it
it
;
; [the wise]
[the wise] see
see property, touch,
property, touch,
1
1 Omit the
Omit the line
line in
in parentheses.
parentheses.
II This
This verse
verse and
and the
the following
following one
one do not appear
do not appear in T'ang, and
2
in T'ang, and
they
they areare also
also missing in the
missing in the prose
prose section.
section.
 SAGATHAKAM
SAGATHAKAM 229
229

death,
death, a world-teacher, and
a world-teacher, and work
work as as ofof the
the same
same nature.1
nature. 1
36.
36. This mind is the source o f
This mind is the source of the triple world ; when
the triple world ;
when
the mind goes
the mind goes astray astray there
there appears
appears this
this world
world and
and that
that;;
(269) recognising
(269) recognising the
the world
world as
as such,
such, as
as it
it is
is non-existent,
non-existent,
[[aa wise
wise man]
man] doesdoes not
not discriminate
discriminate a a world.
world.
37.
37. The
The ignorant
ignorant because
because of of their
their stupidity
stupidity see see [an
[an
objective world] as
objective world] as taking
taking its its rise
rise and
and disappearing,
disappearing, but he
but he
who
who has has transcendental
transcendental knowledge
knowledge sees sees it it neither
neither rising
rising nornor
disappearing.
disappearing.
38.
38. Those
Those whowho are are always
always aboveabove discrimination,
discrimination, in in con
con-
formity
formity with
with truth,
truth, and
and removed
removed from
from mind
mind and
and its
its belong
belong-
ings,
ings, are are in
in the
the celestial
celestial palace
palace of of Akanishtha
Akanishtha where where all all evils
evils
are
are discarded.
discarded.
39. Such
39. Such attain
attain the powers, psychic
the powers, psychic faculties,
faculties, and and
self-control,
self-control, are are thoroughly
thoroughly adept adept in in the
the Samadhis,
Samadhis, and and are
are
there
there [in [in the heaven] awakened
the heaven] awakened to to enlightenment
enlightenment;; but but the
the
transformed
transformed ones ones areare awakened
awakened here here [on [on earth]
earth]..
40. The
40. The Buddhas
Buddhas appearappear on on earth
earth in in their
their innumerable
innumerable
transformation-bodies
transformation-bodies beyond calculation,
beyond calculation, and
and everywhere
everywhere
the
the ignorant following
ignorant following them
them listen
listen to
to the
the Dharma.
Dharma.
41.
41. [There
[There is is one
one thing
thing which
which is] is] released
released fromfrom [such
[such
conditions
conditions of of existence
existence as] as] beginning,
beginning, middle, middle, and and endling,
endling,
removed
removed from from existence
existence and and non-existence,
non-existence, all-pervading,
all-pervading,
immovable,
immovable, pure, pure, andand above
above multiplicity,
multiplicity, and and [yet]
[yet] produ
produ-
cing
cing multiplicity.
multiplicity.
42. There
42. There is is anan essence2
essence 2 entirely
entirely coveredcovered by by thought
thought-
constructions
constructions and hidden inside
and hidden inside all all that
that hashas body
body;; because
because
of
of perversion
perversion therethere is is Maya ; Maya,
Maya; Maya, [however], [however] , is
is not
not the
the
cause
cause of of perversion.
perversion.
43.
43. Even
Even because
because of of the
the mind
mind being being deluded,
deluded, there there is
is

aa somewhat
somewhat [perceived
[perceived as as real]
real] ; being
; being boundbound up up with
with the
the
two
two Svabhavas
Svabhavas there there is is the
the transformation
transformation of the A
of the laya
Alaya-
vijfiana.
vijfiana.
(270)
(270) 44.
44. The
The world
world is is nono moremore than than thought-con-
thought-con-

1 Fo
Forr the
the last
last quarter
quarter Wei
Wei has
has:: "The
"The honoured
honoured one
one of
of the world
the world
preaches
preaches these doings." T'ang
these doings." T'ang:: "The
"The person
person who
who perceives
perceives this
this well
well
will
will be
be honoured
honoured by the world."
by the world."
2 Gotra
2
Gotra (( Wtf:l:
jft1)) according
according to
to T'ang.
T'ang.
230
230 LANKAVATARA
LANKAVATABA SUTRA
SUTKA
struction,
struetion, and and there
there rages
rages an an ocean
ocean of of views
views as as regards
regards ego ego
and
and things (dha1"ma)
things (dharma) ;
; when
when the
the world
world is
is clearly
clearly perceived
perceived
as such
as such and and there
there takes place a
takes place a revulsion!
revulsion 1 [in [in the
the mind]
mind],,
this [one]
this [one] is is my
my child
child whowho is devoted to
is devoted to the
the truth
truth of of perfect
perfect
knowledge.
knowledge.
45.
45. Things
Things are are discriminated
discriminated by by the
the ignorant
ignorant as as heat,
heat,
fluidity, motility, and solidity ;
fluidity, motility, and solidity they are, however,
;
they are, however, unrealities
unrealities
asserted
asserted;; there
there is is neither
neither signified
signified nor nor signifying.
signifying.
46.
46. But
But thisthis body,
body, form
form (swriisthana) and
(sanhsthana) and senses
senses are are
made of
made of the
the eight
eight substances
substances ; deluded
;
deluded in in the
the cage
cage of trans
of trans-
migration,
migration, the the ignorant
ignorant thus thus discriminate
discriminate this this phenomenal
phenomenal
world
world ((rupa).
rupa) .
47.
47. In
In the
the intermingling
intermingling of causes and
of causes conditions, the
and conditions, the
ignorant imagine
ignorant imagine the the birth
birth [of[of all things] ; but
all things] ;
but asas they
they do do
not understand the
not understand the truth, they
truth, they go astraygo astray in
in this
this abode
abode of
of
the
the triple
triple world.
world.
48. ((Chapter
48. Chapter II, II, verse
verse 146.)
146.)
(271)
(271) 49. 49. What
What is is known
known as as multiplicity-seeds
multiplicity-seeds
multiply
multiply in in thethe mind
mind ((citta)citta) ; in
;
in what
what is is revealed,
revealed, the the
ignorant
ignorant imagine
imagine birth birth and and are are delighted
delighted with with dualism.
dualism.
50.
50. Ignorance, desire,
Ignorance, desire, and and karma-:-they
karma they are are the
the causes
causes
of
of mind
mind and and itsits belongings
belongings ;2 as
;
2
as they
they evolve
evolve thus
thus [relatively]
[relatively] ,,

they
they are are [recognised]
[recognised] by by meme to to bebe Paratantric.
Paratantric.
51. When the
51. the field
field of of mentation
mentation gets gets confused,
confused, they they
imagine
imagine that that there
there is is something
something [real] [real] to to take
take hold
hold of of;; in
in
this
this imagination
imagination there there is is no
no perfect
perfect knowledge,
knowledge, it is false
it is false
imagination
imagination rising rising from
from delusion.
delusion.
52. When bound
52. bound in in conditions
conditions there there evolves
evolves a a mind
mind in in
all beings
8,11 beings;; whenwhen released
released from from conditions,
conditions, I I say,
say, I see no
I see no
[mind
[mind rising]
rising],.
53.
53. When the the mind,
mind, released
released fro111
from conditions
conditions and and un
un-
supported
supported by
by thought
thought of
of self,
self, abides
abides no
no longer
longer in
in the
the body,
body,
to
to me
me thel'e
there is is no
no objective
objective world.world.
54 and
54 and 55.55. ((Chapter
Chapter II, II, verses 147 and
verses 147 and 148.)
148.)
56.
56. Chapter II,
((Chapter II, verse
verse 99. 99.))
(272) 57.
(272) 57. So
So the
the flood
flood of the A
of the layavijnana is
Alayavijnana is always
always
1 Pm'o,vritti,
Paravritti, turning-over,
turning-over, or turning-up, 01'
or turning-up, or turning-back.
1
turning-back.
2 Read
Bead cittacaittanam
cittacaittanam karal!;am.
2
loarakam.
 SAGATHAKAM
SAGATHAKAM 231
231

stirred
stirred by
by the
the winds
winds of
of objectivity (vishaya) , and'
objectivity (vishaya) and goes
goes on
on
'
,

dancing
dancing with
with the
the various
various Vijiiana-waves.
Vijnana-waves.
5S. Because
58. Because there
there is
is that
that which
which isis seized
seized andand that
that
which
which seizes,
seizes, mind
mind rises
rises in
in all
all beings
beings ; there
there are
;
are no
no ' such
such signs
signs
visible [in the
visible [in world] as
the world] as are
are imagined
imagined byby the
the ignorant.
ignorant.
59. There
59. There is
is the
the highest
highest Alayavijiiana,
Alayavijnana, and
and again
again there
there
is
is the
the Alaya
Alaya as
as thought-construction teach
vijfUtpti) ; II teach
thought-construction ((vijnapU) ;

suchness tathatii) that

suchness ((tathata) that is
is above
above seized
seized and
and seizing.
seizing.
60. Neither
60. Neither anan ego, nor a
ego, nor a being,
being, nor
nor a a person
person exists
exists
in
in the
the Skandhas
Skandhas ; [there
[there is
;
is birth
birth when]
when] the
the Vijiiana
Vijnana is is born,
born,
and
and [cessation
[cessation when]
when] the
the Vijfiana ceases.
Vijnana ceases.
61.
61. As
As a
a picture
picture shows
shows highness
highness andand lowness
lowness while [in
while [in
reality]
reality] there
there is
is nothing
nothing of
of the
the sort
sort in
in it
it ; so
so
;
in
in things
things existent
existent
there is thingness
there is seen [as
thingness seen [as real]
real] while
while there
there is
is nothing
nothing of
of
the
the sort
sort in
in them.
them.
62. The
62. The visible
visible world driyam) has
world ((drisyam) has always
always the
the ap
ap-
pearance of
pearance of the
the city
city of.
of. the
the Gandharvas
Gandharvas and
and that
that of
of fata
fata
morgan
morgana;a ; it
it is
is to
to be
be regarded
regarded as
as such,
such, but
but it
it does
does not
not thus
thus
exist
exist to
to the
the transcendental
transcendental wisdom
wisdom [of
[of the
the wise]
wise]..
63 and
63 and 64.
64. ((Chapter
Chapter III,
III, verses 79 and
verses 79 and SO.
80.))
65. A proposition
65. [is established]
proposition [is established] by by means
means of
of condi
condi-
tions, reasons,
tions, reasons, and
and examples, (273)
examples, (273) such
such as
as a
a dream, the
dream, the
Gandharva
Gaudharva's 's [castle,
[castle, fire-]
fire-] wheel,
wheel, mirage,
mirage, the moon, the
the moon, sun.
the sun.
66. By
66. By such
such examples
examples as flame, hair,
as flame, etc., I
hair, etc., I teach
teach that
that
birth is something
birth is something not
not to
to be
be recognised really as
recognised really as SUCh
such;;l the
1
the
world is something
world is something imagined,
imagined, empty
empty like
like a dream, or
a dream, or Maya,
Maya,
which
which is
is error.
error.
67.
67. The
The triple
triple world
world has
has nowhere
nowhere to to place
place itself,
itself, either
either
within
within nor
nor without,
without, it
it is
is thus
thus [homeless] ; seeing
[homeless] ; seeing that
that all
all
beings
beings are
are unborn,
unborn, there
there grows
grows a
a full
full acceptance
acceptance of
of the
the truth
truth
that
that nothing
nothing is ever born
is ever born ((ksMnti-anutpatti)
kshanti-amttpatti) . .

68. He
68. He will
will then
then attain
attain the
the Samadhi
Samadhi called
called Maya-like,
Maya-like,
the
the will-body,
will-body, the
the psychic
psychic faculties,
faculties, the
the self-mastery,
self-mastery, the
the
various
various powers belonging to
powers belonging to the Mind.
the Mind.
69. All
69. All things
things existent
existent are
are unborn,
unborn, empty,
empty, and
and without
without
self-substance
self -substance ; and
;
and the delusion about
the delusion about them rises and
them rises and ceases
ceases
in
in accordance
accordance with
with conditions.
conditions.
I have followed T'ang.
1
1 Here
Here I have followed T'ang.
232
232 LANKAVATARA
LANKAVATAEA SUTRA
SUTRA
70. DElpending
70. Depending upon upon the the Mind,
Mind, there
there appears
appears [within]
[within]
aa mind
mind and,and, without
without aa world
world of
of individual
individual objects
objects (r'/, {,pi1Ju,) ;
(rupina) ;

this
this andand no no other
other is is an
an external
external worldworld which
which is is imagined
imagined by by
the
the ignorant.
ignorant.
71. This
71. This heap
heap of of bones,
bones, thethe Buddha-image,
Buddha-image, the the analysis
analysis
of
of the
the elements-
elements [these
[these are subjects of
are subjects of meditation]
meditation] ; by; by
means
means of of mental
mental images (prajnapti) good
images (prajnapti) good students
students handle
handle
the
the various
various aspects
aspects of of the
the world.
world.
72.
72. Body,
Body, abode, and
abode, and property
property are are three
three representa
representa-
tions
tions (vijnapti)
(vijnapti) seized
seized upon
upon [as objects] ; the
[as objects] ; the will,
will, [the
[the
desire]
desire] to
to hold,
hold, the
the discrimination
discrimination of
of these
these representations
representations
are
are thethe seizing
seizing agents.
agents.
(27 4) 73.
(274) 73. As As long
long as as those
those philosophers
philosophers who who getget con
eon-
fused
fused in their reasonings
in their reasonings and and whowho are are unable
unable to to go
go beyond
beyond
the
the realm
realm of of words,
words, distinguish
distinguish the the discriminating
discriminating from from the the
discriminated-so
discriminated so long long' they
they do do notnot seesee [[the
the truth]
truth] of of
suchness.
suchness.
74. When
74. When the the Yogin
Yogin by by means
means of of his
his transcendental
transcendental
wisdom
wisdom understands
understands that that allall things
things existent
existent have
have no no self
self-
substance,
substance, he he thus
thus attains
attains calmness
calmness and and establishes
establishes himself
himself
in the
in the state
state ofof no-form
no-form ((animitta)
animitta) . .

75. As
75. As an
an object
object painted
painted blackblack is is taken
taken by by the
the unwise
unwise
to
to bebe a a cock,
cock, so
so byby the
the ignorant
ignorant who who do do not
not know,
know, the the triple
triple
vehicle
vehicle is is understood
understood in in like
like manner.
manner.
76. There
76. There areare nono Sravakas,
Sravakas, no no Pratyekabuddhas
Pratyekabuddhas here here;;
if, however,
if, however, one
one recognises
recognises the
the form
form of
of a
a Buddha,
Buddha, of of aa
Sravaka,
Sravaka, this this is
is a a transformed
transformed manifestation
manifestation of of the
the Bodhi
Bodhi-
sattva
sattva whose
whose nature
nature is is compassion
compassion itself. itself.

77. The
77. The triple
triple world
world of of existence
existence is is no
no more
more than than
thought-construction,
thought-construction, which which is is discriminated
discriminated by by the
the twofold
twofold
Svabhava
Svabhava [of [of imagination
imagination and and relative
relative knowledge]
knowledge] ; but;
but
when [within
when [within the
the mind]
mind] a
a turning-away
turning-away from
from the course of
the course of
sense-objects (
sense-objects (dharma) dharma) and
and the
the ego-soul (pudgala)
ego-soul (pudgala) takes
takes
place,
place, then
then wewe have
have [the[the truth
truth of] of] suchness
suchness (tathata)
(tathata)..
78. The
78. The sun,
sun, thethe moon,
moon, the the lamp-light,
lamp-light, the the elements,
elements,
and
and the the gems,--each
gems, each functions
functions in in its
its own
own way
way without
without dis dis-
crimination
crimination;; and and so so does
does the the Buddha's
Buddha's naturenature worl\:
work on on its
its

own
own accord.
accord.
 SAGATHAKAM 233
233

79.
79. Chapter II,
((Chapter II, verse
-verse 51.) 51.)
80.
80. Things known
Things known as as defiled
defiled or or as as pure
pure are are like
like hair
hair-
nets
nets [that
[that
is,
is, wrongly
wrongly perceived
perceived by
by the
the dim-eyed]
dim-eyed] ;
; (275)
(275)
they
they [really]
[really] have have nothing
nothing to to do do with
with suchsuch notions
notions as as birth,
birth,
abiding,
abiding, and disappearance, or
and disappearance, or as as eternity
eternity and and non-eternity.
non-eternity.
81.
81. It
It is is like
like a a drugged
drugged man man whoever
whoever he he is,
is, who
who sees sees
the world
the world in
in golden -colours
golden colours; though ; though there
there is
is no
no gold,
gold, fo1'for
him
him thethe earth
earth has has changed
changed into
into gold.
gold.
82.
82. The
The ignorant,
ignorant, thus thus defiled
defiled since since beginningless
beginningless time time
with
with thethe mind
mind and and whatwhat belongs
belongs to to it, apprehend existing
it, apprehend existing
things
things to to be
be reallyreally such
such as as they
they appearappear to to be
be ; though
; though in fact
in fact
they
they oweowe their
their origin origin to to Maya
Maya or or a mirage.
a mirage.
83.
83. One
One seed seed and
and no-seed
no-seed are are of of the
the same
same stamp,stamp, and and
one seed
one seed andand all all seed
seed alsoalso;; and
and in in one
one mindmind you you see multi
see multi-
plicity.
plicity.
84.
84. When one seed is
one seed made pure,
is made pure, there
there is is aa turning
turning
into
into a a state
state of of no-seed
no-seed ; the
;
the sameness
sameness comes comes from
from non-discrim
non-discrim-
ination
ination;; from from superabundance
superabundance there there is is birth
birth and and general
general
confusion
confusion from from which
which there there growsgrows a a multitude
multitude of of seeds,
seeds,
hence
hence the designation all-seed.1
the designation all-seed.
1

85.
85. (Chapter
(Chapter II, II, verse
verse 140. 140.))
86.
86. ((Chapter
Chapter III, III, verse
verse 52. 52.))
87. When the
87. self-nature of
the self-nature of existence
existence is is understood
understood
there
there is is no
no need need of of keeping
keeping off
off the
the delusion
delusion ;
; no-birth
no-birth is
is the
the
self-nature
self -nature of of existence,
existence, seeingseeing thus
thus one
one is
is released.
released.
(276)
(276) 88. ((Chapter
88. Chapter II, II, verse
verse 170. 170.))
89.
89. ((Chapter
Chapter II, II, verse
verse 144. 144.))
90.
90. ((Chapter
Chapter II, II, verse
verse 141. 141.))
91.
91. ((Chapter
Chapter III, III, verse
verse 48. 48.))
92.
92. ((Chapter
Chapter II, II, verse
verse 136.)136.)
93.
93. When the the mind
mind is is evolved,
evolved, forms forms begin
begin to to manifest
manifest
themselves
themselves ; really
; [if]
really [if] no
no minds,
minds, no
no forms
forms ;
; the
the mind
mind is
is due
due
to
to [the
[the accumulation
accumulation of] of] delusions
delusions since
since beginningless
beginningless past ; past ;

then
then the
the Yogin
Yogin by by his transcendental wisdom
his transcendental wisdom sees the world
sees the world
shorn
shorn of of its appearances (abhiisa)
its appearances (abkdsa)..
22

1 The
The two verses 83
two verses 83 and
and 84 "seed" (bija)
on "seed"
84 on (bljd) l'equire
require fuller
fuller explana
explana-
tion
tion to
to make
make them
them more
more intelligible.
intelligible.
2 The
The first line
first line of verse 94
of verse 94 properly
properly belongs
belongs to
to the preceding verse.
the preceding verse.
234
234 LANKAVAT ARA SUTRA
LANKAVATARA SUTRA
94.
94. ((Chapter
Chapter III, verse 53.
III, verse 53.))
(277) 95.
(277) 95. The
The Gandharva
Gandharva's 's air-castle,
air-castle, Maya,
Maya, a a hair
hair-
circle,
circle, and
and a a fata
fata morgana,-they
morgana, they are are non-entities
non-entities yet yet they
they
appear
appear as as if if they
they werewere entities
entities;; the the nature
nature of of an
an objective
objective
existence
existence is is thus
thus to be regarded.
to be regarded.
96. Nothing
96. Nothing has ever has ever been
been brought
brought into into existence,
existence, all all
that
that isis seen
seen before
before us us isis delusion
delusion; ; it
it is
is due
due to
to delusion
delusion that
that
things
things areare imagined
imagined to to have
have come
come into existence, the
into existence, the ignorant
ignorant
are
are delighted
delighted with
with the
the dualism
dualism of
of discrimination.
discrimination.
97. As
97. As memory
memory [or [or habit-energy,
habit-energy, vasana] vasana] grows
grows in in
various
various forms
forms the the Mind
Mind is is evolved
evolved like like the
the waves
waves;; when
when
memory
memory is is cut
cut off,
off, there
there is is no
no evolving
evolving of Mind.
of Mind.
98.
98. The
The Mind Mind is is evolved
evolved dependent
dependent upon variety of
upon aa variety of
conditions,
conditions, just asjust as a
a painting depends
painting depends upon upon the
the wall
wall [on [on
which
which it it is
is painted]
painted] ; if ;
if otherwise
otherwise why why is is not
not the
the painting
painting
produced
produced in
in the
the air
air!11

99.
99. If
If Mind
Mind evolves
evolves at at all depending on
all depending on individual
individual
forms
forms as conditions, then
as conditions, then MindMind is is condition-born,
condition-born, and and thethe
doctrine
doctrine of of Mind-only
Mind-only will will not
not bebe heldheld true.
true.
100.
100. Mind Mind is is grasped
grasped by by mind,
mind, it it is
is not
not a a something
something
produced by
produced by aa cause
cause ; Mind
; Mind is is by
by nature
nature pure, pure, memory
memory (habit
(habit-
energy)
energy) has has 110 no existence
existence in [mind which
in [mind which is is like]
like] the sky.
the sky.
101.
101. An individual
individual mind mind is is evolved
evolved by clinging
by clinging to
to Mind
Mind
in itself
in itself ; there
;
there is is no
no visible
visible world
world outside
outside [Mind[Mind itself]
itself] ; ;

therefore, [it
therefore, [it is declared that]
is declared that] Mind-only
Mind-only exists. exists.
(278)
(278) 102. 102. Mind (citta )) is
Mind (citta2 2
the .A.
is the layavijfiana, Manas
Alayavijnana, Manas
is
is that
that which
which has has reflection
reflection as as itsits characteristic
characteristic nature,
nature, it it

apprehends
apprehends the various sense-fields,
the various sense-fields, for for which reason it
which reason it isis

called
called a a VijfHina.
Vijnana.
1 The
The Sanskrit
Sanskrit asas it
it stands
stands isis unintelligible
unintelligible;; I
I have
have followed
1
followed
the T'ang. This
the T'ang. This gatha
gatha may
may be be regarded
regarded asas a
a question
question toto which
which the
the
following few
following verses are
few verses are aa reply.
reply.
2 Citta
Citta which
which is
is generally translated "mind,"
"mind," either
either with the "m"
with the
2
generally translated "m"
capitalised
capitalised or
or not,
not, is
is used
used in
in this
this text
text in
in two different senses.
two different When it
senses. When it
stands
stands in
in the
the series
series of
of Citta,
Citta, Manas,
Manas, and Vijnanas, it
and Vijfianas, it means
means the
the
empirical mind.
empirical mind. It It is also used
is also used in
in a general sense
a general sense meaning
meaning mentation.
mentation.
Besides this, oitta
Besides this, citta has
has an
an absolute
absolute sense
sense denoting
denoting something
something that
that goes
goes
beyond
beyond the
the realm
realm of
of relativity
relativity and
and yet
yet that
that lies
lies at
at the
the foundation
foundation ofof
this
this world
world ofof particulars.
particulars. When the the Lanka
Lanka speaks
speaks of "Mind-only," it
of "Mind-only," it
refers
refers to this something
to this something defined
defined here.
here. It is
It is important
important toto keep
keep this
this
 SAGATHAKAM 235
235

103.
103. Citta
Citta is is always
always neutral
neutral;; Manas
Manas functions
functions in in two
two
ways
ways;; the the functioning
functioning Vijiiana Vijnana is is either
either goodgood or or bad.
bad.
104.
104. ((Chapter
Chapter II, II, verse
verse 132.)
132.)
105-109.
105-109. (
(Chapter IV,
Chapter IV, verses
verses 1-5
1-5.) .)
(279)
(279) 110.
110. In
In self-realisation
self-realisation itself
itself there
there areare nono time
time
[-limts]
[-limts] ;
; it goes
it goes beyond
beyond all
all the
the realms
realms belonging
belonging to
to the
the
various stages
various ; transcending
stages; transcending the
the measure
measure of
of thought, it
thought, it

establishes
establishes itself itself as as the
the result
result [of [of discipline
discipline in in the
the realm]
realm]
of
of no-appearance.
no-appearance.
111. That
111. That non-existence
non-existence and and existence
existence is is recognised,
recognised,
and
and multiplicity
multiplicity too, too, is is due
due to to erroneous
erroneous attachment
attachment of of the
the
ignorant
ignorant the ;;
the error
error [is
[is to
to see] multiplicity.
see] multiplicity.
112. If
112. If there
there is is non-discriminative
non-discriminative knowledge, knowledge, it it is
is not
not
in
in accord
accord with with reason
reason to to saysay that
that [individual]
[individual] realities
realities

(vastu) exist
(va.stu) exist;; because
because of of Mind,
Mind, therethere are
are nono individual
individual formsforms
rupo/t}i) , and,
('(rupani), and, therefore,
therefore, we we speak
speak of of non-discriminative
non-discriminative
[lmowledge]
[knowledge] . .

113.
113. The
The sense-organs
sense-organs are are toto be
be known
known as as Maya,
Maya, thethe
sense-fields
sense-fields resembleresemble a. a dream
dream;; actor,
actor, act,
act, and
and acting-they
acting they
do
do notnot atat all [in reality]
all [in reality] exist.1
exist.
1

114.
114. ((Chapter
Chapter II, II, v.
v. 133, v.
133, v. 176.)
176.)
115.
115. ((Chapter
Chapter II, II, v
v.. 130,
130, v. 177.)
v. 177.)
116
116 (280)
(280) -117.
-117. ((Chapter
Chapter II, II, vv.
vv. 9 9 and
and 10.10.))
118.
118. ((Chapter
Chapter II, II, v. v. 174.
174.))
119.
119. Chapter II,
((Chapter II, v. v. 173.)
173.)
120.
120. According
According to to worldly
worldly lmowledge (samvriti) every
knowledge (samvriti) every-
thing
thing exists,
exists, butbut in in ultimate
ultimate truth (paramartha) none
truth (paramartha) none exists
exists;;
in
in ultimate
ultimate truth, indeed, one
truth, indeed, one sees
sees that
that allall things
things are are devoid
devoid
of
of self-substance.
self -substance. Although Although there
there is
is no
no self-substance,
self -substance, there
there
rises something
rises something which
which one
one perceives [as objective reality]
perceives [as objective reality]
this
this is is called
called worldly
worldly knowledge.
knowledge.
121.
121. If things are
If things are regarded
regarded as as existing
existing by by themselves,
themselves,
they
they eexist
ist because
because of their being
of their being so so designated
designated in in words
words ; if
;
if

there
there werewere no words to
no words to designate
designate theirtheir existence,
existence, theythey areare
not.
not.

distinction
distinction in
in mind. See also
mind. See also my
my Studies
Studies in
in the Lamkavatara, p.
the Lahko/vatara, p. 176
176
and
and elsewhere.
elsewhere.
I This
This verse
verse is
is missing
missing in
in Wei.
1
Wei.
236
236 LANKAVATARA SUTRA

122.
122. That That whichwhich, exists
exists only
only as as word
word and and not not as
as reality
reality
-such
such is is not
not to be found
to be found even even in worldly knowledge
in worldly knowledge;; this this
comes
comes fromfrom the the nature
nature of of reality being erroneously
reality being erroneously under
under-
stood,
stood, for
for no no suchsuch perception
perception is is possible.
possible.
123.
123. If If such
such errors
errors werewere granted,
granted, it it would
would not not bebe
possible
possible to
to talk
talk about
about the
the non-existence
non-existenee of
of self-substance
self -substance ;
;
((281)
281) as as the
the nature
nature of reality is
of reality is erroneously
erroneously understood,
understood,
there
there is is something perceived where
something perceived where there there is is really
really no no self
self-
substance
substance ; ali;
all isis indeed
indeed non-existent.
non-existent.
124. What
124. What is seen as
is seen as multiplicity
multiplicity is is the
the mind
mind saturated
saturated
with
with the
the forms
forms of of evil
evil habits
habits ; because
;
because of of mental
mental 'delusions
delusions one one
clings
clings to
to forms
forms and
and appearances regarding
appearances regarding them
them as
as objective
objective
[realities]
[realities] . .

125. Discrimination is
125. Discrimination is cut asunder by
cut asunder by non-discrimina
non-discrimina-
ting
ting discrimination
discrimination;; the the truth
truth of of emptiness
emptiness is is seen
seen into
into byby
non-discriminating
non-discriminating discrimination.
discrimination.
126.
126. Like Like an an elephant
elephant magically created, like
magically created, like golden
golden
leaves
leaves in in aa painting,
painting, the
the visible
visible world
world is
is to
to the
the people whose
people whose
minds
minds are are saturated
saturated with with the the forms
forms of ignorance.
of ignorance.
127-128.
127-128. ((Chapter
Chapter II, II, vv.
w. 168168 andand 169.
169.))
129.
129. As As aa man man whose
whose eye eye is is affected
affected with with a a cataract
cataract
perceives
perceives a a hair-eirele
hair-circle because
because of of his delusion, so
his delusion, so the
the ignorant
ignorant
pereeive
perceive an objective world
an objective world rising
rising withwith its its various
various aspects.
aspects.
130. ((Chapter
130. Chapter II, II, v.
v. 150.)
150.)
(282)
(282) 131. Diserimination, that
131. Discrimination, that whichwhich is is discrim
discrim-
inated,
inated, and
and the
the setting
setting up up of
of discrimination
discrimination; binding, that
; binding, that
whieh
which is is bound,
bound, and
and its
its cause
cause: : these
these six
six are
are conditions
conditions of
of
liberation.
liberation.
132. There
132. There are are no no stages
stages [of [of Bodhisattvaship]
Bodhisattvaship],, no no
truths,
truths, no [Buddha-] lands,
no [Buddha-] lands, no bodies of
no bodies transformation;;
of transformation
Pratyekabuddhas, S
Buddhas, Pratyekabuddhas,
Buddhas, ravakas are
Sravakas are [products
[products of] of]
imagination.
imagination.
133.
133. ((Chapter
Chapter II, II, v.v. 139.)
139.)
134.
134. Mind Mind is is ali,
all, it
it is
is found
found everywhere
everywhere and and in in evel'y
every
body
body ;;
it
it is
is by
by the
the evil-minded
evil-minded that
that multiplicity
multiplicity is
is recognised,
recognised,
there
there are
are nono [recognisable]
[recognisable] marks marks wherewhere Mind-only
Mind-only is. is.
135-137. ((Chapter
135-137. Chapter III, III, vv.
w. 35, 35, 36,
36, 37.37.))
138.
138. The
The constructing
constructing of of appearances
appearances ((nimitta) created
nimitta) created
 SAGATHAKAM 237
237

by
by delusion
delusion is is the
the characteristic
characteristic mark mark of of Paratantra
Paratantra (de (de-
pendence) knowledge
pendence) knowledge;
; (283)
(283) the
the giving
giving of
of names
names to to these
these
appearances [regarding them as real individual existences]
appearances [regarding them as real individual existences]
is characteristic
is characteristic of of the
the imagination.1 1
imagination.
139.
139. When the the constructing
constructing of of appearances
appearances and and names,
names,
which
which comecome from
from the the union
union of of conditions
conditions and and realities,
realities, no no
more
more takes
takes place,
place, we we havehave the the characteristic
characteristic mark mark of of per
per-
fected
fected knowledge
knowledge (parinishpanna)
(parinishpanna) .2 .
2

140.
140. The
The world
world is is everywhere
everywhere filled filled with
with Buddhas
Buddhas of of
Maturity,3
Maturity,
3 Buddhas
Buddhas of
of Transformation,4
Transformation,
4
beings,
beings, Bodhi
Bodhi-
sattvas,
sattvas, and [Buddba-] lands.
and [Buddha-] lands.
141.
141. The
The Issuing5
Issuing [-Buddhas]
5
[-Buddhas],, Dharma
Dharma [-Buddhas]
[-Buddhas],,
Transformation
Transformation [-Buddhas]
[-Buddhas] and and those
those thatthat appear
appear trans
trans-
formed-they
formed they all all come
come forth
forth fromfrom Amitabha's
Amitabha's Land Land of of Bliss.
Bliss.
142.
142. What
What is is uttered
uttered by by Buddhas
Buddhas of of Transformation
Transformation
and
and what
what isis uttered
uttered by by Buddhas
Buddhas of of Maturity
Maturity constitute
constitute the the
doctrine
doctrine fully developed
fully developed in
in the
the sutras,
sutras, whose
whose secret
secret meaning
meaning
you
you should
should know.
know.
143. What
143. What is is uttered
uttered by by the
the Bodhisattvas
Bodhisattvas and and what
what is is

uttered
uttered by by the
the teachers-they
teachers they are are both
both what
what is is uttered
uttered by by
the
the Buddhas
Buddhas of of Transformation
Transformation and and notnot by
by the
the Buddhas
Buddhas of of
Maturity.
Maturity.
144. All
144. All these
these individual
individual objects dhm''f}ws ) have
objects ((dharmas) have never
never
been
been born,
born, but
but they
they are
are not
not exactly
exactly non-existent
non-existent either
either ;
; they
they
resemble
resemble the the Gandharva's
Gandharva's castle, castle, a
a dream,
dream, and
and magical
magical crea
crea-
tions.
tions.
145. Mind
145. Mind is is set
set inin motion
motion in in various
various ways,
ways, and and mind
mind
is
is liberated
liberated;; mind
mind risesrises in in no other way,
no other way, andand mindmind thusthus
ceases.
ceases.

146. The
146. The mind
mind of of all beings is
all beings is that
that which
which perceives
perceives
something
something like
like objective reality,
objective reality, and
and this
this mind
mind is
is the
the product
product
of
of imagination
imagination;; (284) (284) in in Mind-only
Mind-only there there is is nono objective
objective

1 Generally parikalpita, but

Generally pm'ikalpita, but here vikalpita.
here viJcalpita.
2 This
This is
is the reading of
of T'ang,
T'ang, but I suggest
suggest the
the following
following::
3
the reading but I
"When thethe constructing
constructing of
of names
names and appearances no
and appearances no more
more takes place
takes place
in
in it, there are
it, there are only
only causal
causal signs
signs indicative
indicative of
of reality-this
reality this is
is the
the
characteristic
characteristic mark
mark ofof perfected
perfected knowledge."
knowledge." BothBoth Wei and T'ang
Wei and T'ang
.
here
here understand sanketa in
understand sahketa in the sense of
the sense of "union."
"union."
3 Nairmanika. 5B Nisyanda.
3
Yaipakika.
VaipakiTca. '" Nairma7J-ika.
*
Nisyanda.
238
238 LANKAVATARA. SUTRA
LANKAVATABA SUTKA
world
world;; whenwhen one one is is released
released fromfrom discrimination
discrimination there there is is

liberation.
liberation.
147. Brought
147. Brought together
together by by the
the evil
evil habit
habit of of erroneous
erroneous
reasoning,
reasoning, discrimination
discrimination asserts
asserts itself
itself; ; hence
hence the
the evolution
evolution
of
of this fallacious world.
this fallacious world.
148. [Relative]
148. [Relative] knowledge
knowledge (vij'J iana) takes
(vijnana) tabes place
place where
where
there
there is is something
something resembling
resembling an an external
external world world;; [trans
[trans-
cendental]
cendental] knowledge
knowledge Uoona)(jnana) 1 belongs
*
belongs to to the
the realm
realm of of Such
Such-
ness. When
ness. When aa turning-back (paravritta) takes
turning-back (paravritta) place, there
takes place, there is is

aa state
state of
of imagelessness,
imagelessness, which which is is the
the realm
realm of of the
the wise.
wise.
149.
149. ((Chapter
Chapter II, II, v.v. 161.)
161.)
150. By
150. By reason
reason of
of false
false imagination (parikalpita) all
imagination (parikalpita) all
things
things existent
existent are
are declared
declared unborn
unborn; ; as
as people
people take
take refuge
refuge
in
in relative
relative knowledge (paratankra) , they
knowledge (paratantra) , they get get confused
confused in in
their discriminations.
their discriminations.
151.
151. When relative relative knowledge
knowledge is is purified
purified by by keeping
keeping
itself aloof from
itself aloof from discrimination,
discrimination, and detatched from
and detatched from imagina
imagina-
tion, there is
tion, there a turning-back
is a turning-back to to the abode of
the abode of suchness.
suehness.
152.
152. Do Do not not discriminate
discriminate discrimination,
discrimination, there there is no
is no

truth
truth in in discrimination
discrimination ; [this ; [this world
world of]
of] delusion
delusion is
is discrim
discrim-
inated
inated as as to
to that
that which
which is is perceived
perceived and and that that which perceives,
which perceives,
but
but in in reality
reality there
there is is no
no such
such dualism
dualism in in it
it;; it
it is
is an error
an error
to
to recognise
recognise an an external
external world,
world, [the[the conception
conception of] of] self-
self-
\
substance
substance is is due
due toto imagination.
imagination.
(285)
(285) 153.
153. Imagining
Imagining by by this imagination, self-sub
this imagination, self-sub-
stance
stance is is conceived
conceived to to rise
rise byby the
the conditions
conditions of
of origination
origination
(pratyayodbhava) ; an
(pratyayodbhava) ;
an external
external world
world is recognised in
is recognised dis
in dis-
tortion, there
tortion, there is is [in fact]
[in fact] no
no such
such external
external world,
world, but
but just
just
the
the Mind.
Mind.
154.
154. To those who
To those who see [the world]
see [the world] clearly
clearly andand properly,
properly,
the
the separation between that
separation between that which
which perceives
perceives and and that
that which
which
is perceived
is perceived ceasesceases;; there
there is is no
no such external world
such external world as as isis

discriminated
discriminated by by the
the ignorant.
ignorant.
155.
155. When the the Mind
Mind is is agitated
agitated by by habit-energy
habit-energy ((or or
memory)
memory) there there rises
rises what appears to
what appears to bebe an an external
external worldworld ; ;

when
when the the dualistic
dualistic imagination
imagination ceases ceases there there grows [trans
grows [trans-
cendental] knowledge
cendental] knowledge (Juana)(jnana),, the the realm
realm of of suchness,
suehness, the the
1 As to see p. 135
135 et
et seq.
1
to the
the distinction
distinction between
between Jiiana
Jnana and
and Vijfiana
Vijfiaua see p. seq.
 SAGATHAKAM 239
239

realm
realm of of the
the wise,
wise, which
which is is free
free from
from appearances
appearances and and beyond
beyond
thought.1
thought.
1

156.
156. ((Chap.
Chap. II, v. 134
II, v. 134;; Chap.
Chap. VI,VI, v.v. 3.)
3.)
157.
157. From From the
the union
union of
of mother
mother and
and father,
father, the the A laya
Alaya
gets
gets
connected
connected with
with Manas
Manas; ; like
like a
a rat
rat in
in a
a pot
pot of
of ghee,
ghee, the
the
red
red together
together with
with the
the white
white grows
grows up.
up.
158. Through
158. Through the the stages
stages of Pes}, Ghana,
of Pesi, Ghana, and and Arbuda,
Arbuda,
the
the boil
boil grows-an
grows an unclean unclean mass mass bearing
bearing a a variety
variety of of karma
karma ; ;

nourished
nourished by by the wind of
the wind of karma
karma and and the
the four
four elements,
elements, it it

comes
comes to to maturity
maturity like like a a fruit.
fruit.
159.
159. The
The five, the five,
five, the five, and
and the
the five
five ; and
;
and the sores are
the sores are
nine ; (286 ) nails,
nine; (286) nails, teeth, teeth, and
and hair
hair are
are supplied
supplied; ; when
when ready
ready
to
to spring
spring forth
forth it it is
is born.
born.
160. When
160. When [the [the baby]
baby] is is just
just born,
born, it it isis like
like a a worm
worm
growing
growing in in the
the dung
dung ; like
;
like a a man
man waIting
waking from from sleep,
sleep, thethe eye
eye
begins
begins to to distinguish
distinguish forms, forms, and and discrimination
discrimination goes goes on on
increasing.
increasing.
161.
161. WithWith knowledge
knowledge gained gained by by discrimination,
discrimination, human human
speech
speech is
is produced
produced from
from the
the combination
combination of
of the
the palate, lips,
palate, lips,
and
and cavity
cavity; ; and
and discrimination
discrimination goes
goes on
on like
like a
a parrot.
parrot.
162.
162. Philosophical
Philosophical doctrinesdoctrines are are definite,
definite, but but thethe Maha
Maha-
yana
yana [or [or Great
Great Vehicle
Vehicle]] is is not
not definite,
definite, itit is
is set
set in in motion
motion by by
the
the thoughts
thoughts of of beings
beings ; it
;
it is
is not
not an an abode
abode for for those
those who who see
see
wrongly.
wrongly. The The vehicle
vehicle realised
realised within
within my my own own innerinner self
self is
is

not
not the
the realm
realm thatthat cancan bebe reached
reached by by dialecticians.2
dialecticians.
2

163-164. After
163-164. After the the passing
passing of of the
the Teacher,
Teacher, pray pray tell
tell

me
me who willwill be be the bearer [of
the bearer [of the
the Mahayana]
Mahayana] 9
? 0 Mahamati,
Mahamati,
thou
thou shouldst
shouldst know know that that there
there will
will bebe oneone whowho bearsbears thethe
Dharma,
Dharma, when when sometime
sometime is is past
past after
after the
the Sugata
Sugata's 's entrance
entrance
into
into Nirvana.
Nirvana.
165.
165. In In Vedali,
Vedali, in in the
the southern
southern part,part, a a Bhikshu
Bhikshu most most
illustrious
illustrious and and distinguished
distinguished [will [will bebe born]
born] ; his
;
his name
name is is

Nagahvaya,
Nagahvaya, he he isis the
the destroyer
destroyer of of the
the one-sided
one-sided views views based
based
on
on being
being and and non-being.
non-being.

1 The
The first
first line
line of
of verse
verse 156
156 is
is a
a part
part of
of the
the preceding one.
preceding one. Of.
Of. v.
v.
148.
148.
2 The
The verses
verses are
are wrongly
wrongly divided
divided here,
here, for
for this
this line
line properly
properly
belong
belongss to
to 162
162 and
and not to 163.
not to 163.
240
240 LANKAVATARA SUTRA
LANKAVATAEA SUTEA
166. He
166. He will
will declare
declare my
my Vehicle,
Vehicle, the
the unsurpassed
unsurpassed
Mahayana,
Mahayana, toto the
the world
world;; attaining
attaining the
the stage
stage of Joy he
of Joy he will
will
go
go to
to the
the Land
Land ofof Bliss.
Bliss.
(287)
(287) 167.
167. ((Chapter
Chapter II,
II, v.
v. 175.)
175.)
168.
168. In
In the
the realm
realm of
of conditional
conditional origination,
origination, " there
"there
is
is"" and
and " there is
"there is not
not"" do
do not
not take
take place
place;; those
those who
who imagine
imagine
something
something real
real in
in the
the midst
midst ofof conditional
conditional origination
origination say,
say,
,"there
' there is"
is" and
and ""there
there is
is not,
not,"" but
but these
these philosophical
philosophical views
views
are
are far
far . away
away from
from mymy teaching.
teaching.
169. The
169. The giving
giving names
names toto all
all things
things existent
existent has
has always
always
been going
been going on for hundreds
on for hundreds of of generations
generations past
past ; this
;
this has
has
been repeated, is
been repeated, is being
being repeated
repeated constantly
constantly;; an
an endless
endless
mutual discrimination is
mutual discrimination is thus taking place.
thus taking place.
170. If
170. If this
this designating
designating does
does not
not take place, the
take place, the whole
whole
world falls into
world falls into confusion
confusion; ; thus
thus names
names are
are established
established in
in
order
order to
to get
get rid
rid of
of confusion.
confusion.
171. Things
171. Things existent
existent are
are discriminated
discriminated byby the
the ignorant
ignorant
in
in the
the threefold
threefold form
form of
of discrimination
discrimination;; there
there is
is delusion
delusion
from
from discriminating
discriminating names,
names, from
from conditional origination,
conditional origination,
and
and from
from the
the [the
[the notion of] being
notion of] being born.
born.
172.
172. [The philosophers
[The philosophers argue
argue that]
that] the
the primary
primary
elements
elements are
are unborn
unborn and
and like
like the
the sky
sky are
are imperishable
imperishable ;; but
but
[in reality]
[in reality] there
there are
are no
no individual
individual self-substances
self-substances and
and the
the
notion
notion [itself]
[itself] belongs
belongs to
to discrimination.
discrimination.
173.
173. [Individual
[Individual existences
existences are
are]] appearances,
appearances, images,
images,
like
like Maya,
Maya, like
like a
a mirage,
mirage, a
a dream,
dream, aa wheel
wheel made
made by
by a
a revolv
revolv-
ing fire-brand,
ing fire-brand, the
the Gandharva 's [castle
Gandharva's ] , an
[castle], an echo-they
echo they are
are
all
all born
born inin the
the same
same manner.
manner.
((288) 174. Non-duality,
288) 174. Non-duality, suchness,
suchness, emptiness,
emptiness, ultimate
ultimate
limit,
limit, essence
essence (dharmata),, non-discrimination,-all
(dharrnata) non-discrimination, all these
these I
I
teach as
teach as belonging
belonging to
to the
the aspect
aspect of
of perfected knowledge
perfected knowledge
(pa1-inishpanna)
(parinishpanna) . .

175. Language
175. Language belongs
belongs to
to the
the realm
realm of
of thought,
thought, the
the
truth becomes [thus]
truth becomes [thus] wrongly
wrongly [[represented]
represented] ;; transcendental
transcendental
knowledge (prajna) being
knowledge (prajna) being discriminated
discriminated byby thought
thought falls
falls
into
into a
a duality
duality ;; therefore,
therefore, transcendental
transcendental knowledge
knowledge is
is some
some-
thing
thing not
not imagined.
imagined.
176-177. ((Chap.
176-177. Chap. Ill,
III, VV. 9 and
vv. 9 and 10.
10.))
 SAGATHAKAM 241
241

178.
178. The
The whole
whole existence
existence is is not
not perceived
perceived by by the
the igno
igno-
rant as it is perceived
rant as it is perceived by by the
the wise
wise ;;
the
the whole
whole existence
existence as
as it
it

is perceived
is perceived by by the
the wise,
wise, has
has no
no marks
marks [of individuation]
[of individuation] .
.

179.
179. As As aa spurious
spurious necklace,
necklace, not not ofof gold
gold though
though looking
looking
like
like it,
it,
is
is imagined
imagined by by the
the ignorant
ignorant to
to be
be of
of [genuine]
[genuine] gold, gold,
so
so all
all things
things are
are imagined
imagined by
by those
those who
who reason
reason wrongly.
wrongly.
180.
180. ((Chapter
Chapter III, III, v.v. 11.)
11.)
181.
181. ThingsThings have have nono beginning,
beginning, no no end
end ; they
; they are
are abiding
abiding
in
in the
the aspect
aspect of reality;; ((289)
of reality 289) there
there is is no creator, nothing
no creator, nothing
doing
doing in in the
the world,
world, but but the logicians do
the logicians do notnot understand.
understand.
182.
182. Whatever
"Whatever things things that
that are
are thought
thought to to have
have beenbeen
in
in existence
existence in in the
the past,
past, to
to come
come into
into existence
existence in
in the
the future,
future,
or
or to
to be
be in in existence
existence at at present,-all
present, all such
such are are unborn.
unborn.
183-184. ((Chap.
183-184. Chap. Ill,
III, vv.vv. 4444 and
and 45.45.))
185.
185. This
This [world]
[world] iiss justjust a a sign1
sign indicative
1
indicative o off reality
reality
(dharmat'
(dharmata) apart from
{j, ) ; apart
;
from the the sign,
sign, nothing
nothing is is produced,
produced,
nothing
nothing is is destroyed.
destroyed.
186-187.
186-187. ((Chap.
Chap. II, II, vv.
vv. 159
159 andand 160. 160.))
188-189.
188-189. ((Chap.
Chap. III,Ill, vv.
w. 1
1 and
and 2.
2.) )
(290)
(290) 190.
190. Existence
Existence in in itsits conditional
conditional relations relations
cannot
cannot be be [described]
[described] as
as unity
unity or
or diversity
diversity; ; it
it is
is just
just in in a a
general
general way way of speaking that
of speaking that there
there is is birth, cessation, and
birth, cessation, and
destruction.
destruction.
191
191.. Emptiness unborn
Emptiness unborn is is one
one thing,
thing, emptiness
emptiness born born is is

another
another;; emptiness
emptiness unborn unborn is is the
the better,
better, [because]
[because] emptiness
emptiness
born
born leads
leads to to destruction.
destruction.
192. Suchness,
192. Suchness, emptiness,
emptiness, the the limit,
limit, Nirvana,
Nirvana, and and the the
Dharmadhatu,
Dharmadhatu, the
the various
various will-made
will-made bodies,-these
bodies, these I
I point
point
out
out asas synonymous.
synonymous.
193.
193. Those
Those who who discriminate
discriminate purity purity aecording
according to to the
the
Sutras,
Sutras, Vinayas,
Vinayas, and and Abhidharmas,
Abhidharmas, follow'books
follow books and and notnot thethe
inner
inner meaning
meaning;; they they are
are not established in
not established in egolessness.
egolessness.
194-196.
194-196. ((Chap.
Chap. Ill,III, vv.
w. 12-14.)
12-14.)
(291)
(291) 197.
197. The
The visible
visible world
world is is likened
likened to to the
the hare
hare's 's
horns
horns as as long
long as
as all
all beings
beings go go on
on discriminating
discriminating ;
;
those
those who
who
discriminate
discriminate are are deluded
deluded just just like
like a deer running
a deer running after after a a
mir age.
mirage.
1 Sahketa
Satiketa;; see also
see verse 139.
also verse 139.
242
242 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
t

198.
198. By By clinging
clinging to discrimination, [more]
to discrimination, discrimina
[more] discrimina-
tion goes on
tion goes on ; when
;
when the cause of
the cause of discrimination
discrimination is is put
put away,
away,
one is disengaged therefrom.
one is disengaged therefrom.
199-200.
199-200. ((Chap.
Chap. III, Ill, vv.
vv. 54
54 and
and 55.)55.)
201.
201. Transcendental
Transcendental knowledge knowledge is is deep,
deep, exalted,
exalted, far far-
reaching,
reaching, and
and perceives
perceives all
all the
the Buddha-countries
Buddha-countries; ; this
this II
teach for
teach for the
the sons
sons ofof the
the Victorious
Victorious One One ; for
;
the S
for the ravakas II
Sravakas
teach
teach transitoriness.
transitoriness.
202. The
202. The triple
triple existence
existence is is transitory,
transitory, empty, empty, devoid
devoid
of
of the
the ego
ego and
and what
what belongs
belongs to to it
it ; thus
;
thus I I teach
teach thethe doctrine
doctrine
of
of generality
generality to the S
to the ravakas.
Sravakas.
203. Not
203. Not to to bebe attached
attached to to anything
anything existent,
existent, truly truly
knowing
knowing what
what the
the truth
truth of
of solitude
solitude is,
is, is
is to
to walk
walk all
all alone
alone;;
the
the fruit
fruit ofof Pratyekabuddhahood
Pratyekabuddhahood which which is is above speculation
above speculation
is
is what
what II teach.
teach.
204.,
204. External
External objects
objects are are imagined,
imagined, those those endowed
endowed with with
corporeality
corporeality are are dependent
dependent on relative knowledge
on relative knowledge ; being
; being !,

deluded they
deluded they seesee not themselves, therefore
not themselves, therefore a a mind
mind is is evolved.
evolved.
205 ( 292)
205(292)-206.-206. ( Chap.
(Chap. IV, IV, vv.
vv. 6
6 and
and 7.)
7.)
207
207 and
and 208.
208. ((Chapter
Chapter III, III, verses
verses 56 56 and
and 57.57.))
209.
209. ((Chapter
Chapter II, II, verse
verse 153.
153.))
210.
210. ((Chapter
Chapter II, II, verse
verse 150.
150.))
211.
211. There
There are are four
four psychic
psychic powers
powers : that:that which
which comes comes
from
from the the maturing
maturing [of [of the
the disciplinary
disciplinary exercises]
exercises],, that
that which
which
comes
comes fromfrom thethe sustaining'
sustaining power power of of the Buddhas, that
the Buddhas, that which
which
rises
rises from
from entering
entering into into thethe various
various pathspaths of of living
living beings,
beings,
and that
and that which
which is is obtained
obtained in in aa dream.
dream.
212. The
212. The psychic
psychic powerpower which
which is
is obtained
obtained in in a a dream,
dream,
that
that which
which comes
comes from
from the the power
power of of the
the Buddhas,
Buddhas, and and thatthat
which
which hashas its
its birth
birth by by entering
entering thethe various
various pathspaths of of beings
beings
-these powers are
these powers are not!
not 1 born
born of of the
the maturing
maturing [[of of thethe dis
dis-
ciplinary
ciplinary exercises]
exercises] . .

(293)
(293) 213.
213. The
The mind being influenced
mind being influenced by habit
by habit-
energy,
energy, there
there rises
rises a
a something resembling
something resembling real
real existence
existence
bhiiviibhfisa) ; as
((bhavabhasa) ;
as the
the ignorant
ignorant do do not understand, it
not understand, it isis said
said
that
that there
there isis the
the birth
birth [of realities]
[of realities] ..

1 Read
Bead after
after the
the Chinese
Chinese and
and Tibetan versions. Not
Not vijnana
1
Tibetan versions. vijnana-
vipakajah, but
vipli.kaja, but 'bhijiia na
'bJiijna na vipa1caja.
vipaJcajah.
 SAGATHAKAM 243
243

214.
214. As As long
long as as external
external objects biihyam) l1 are
objects ((bahyam) are dis
dis-
criminated
criminated as as possessing
possessing individual
individual marks,
marks, the
the mind
mind is
is con
con-
fused (vimuhyate) 2 being
fused (vimuhyate) being unable
unable to to see
see its
its own
own delusion.
2
delusion.
215.
215. Why "Why is birth spoken
is birth spoken of of? Why Why is is not
not the per
the per-
ceived
ceived world
world spoken
spoken of of f? When the perceived world,
the perceived world, which
which
has
has no
no existence,
existence, is is yet perceived as
yet perceived as existing,
existing, whatwhat is is that
that
which
which is
is spoken
spoken of
of ?
? To
To whom is
is it
it f
? and
and why
why ?
?

216.
216. The
The Citta
Citta in in its
its essence
essence is is thoroughly
thoroughly pure, pure, the
the
Manas
Manas is is defiled,
denied, andand the the Manas
Manas is is with
with the Vijiianas, habit
the Vijnanas, habit-
energy
energy is is always
always casting
casting out [its seeds]
out [its seeds]..
217.
217. The A
The laya is
Alaya is released
released from from the the body,
body, thethe Manas
Manas
solicits the
solicits the [various]
[various] paths paths of of existence
existence;; the the Vijiiana
Vijnana is is

deluded
deluded with with something
something resembling
resembling an an objective
objective world,
world, andand
perceiving
perceiving it it is
is befooled.3
befooled. 3
218. What
218. What is is seen
seen is is one
one's 's own
own mind,
mind, an an objective
objective
world exists not
world exists not ; when
;
when one one thus
thus perceives
perceives [that existence
[that existence is]is]
an
an error,4
error, one
4
one even
even gets gets into
into suchness.
suchness.
219.
219. The The [spiritual]
[spiritual] realm
realm attained
attained by by Dhyana
Dhyana-
devotees,
devotees, karma,
karma, andand the the exalted
exalted state
state of of the
the Buddhas-these
Buddhas these
three
three areare beyond
beyond thought,thought, they belong to
they belong to the
the Vijiiana-5
Vijnana-
5

realm
realm that
that surpasses thought.
surpasses thought.
(294) 220.
(294) 220. The The pastpast and
and the the future, Nirvana, a
future, Nirvana, a per
per-
sonal
sonal ego, [space6]6
,
ego, [space ] words,,
words,-of of these
these I
I talk
talk because
because of
of worldly
worldly
convention,
convention, but but ultimate
ultimate realityreality is is beyond
beyond the letter.
the letter.
221. The
221. The two vehicles77 and
two vehicles and thethe philosophers
philosophers are are one
one in
in
their
their dependence
dependence on on [wrong]
[wrong] views views;; they they areare confused
confused in in
regard to
regard Mind-only, and
to Mind-only, imagine an
and imagine external existence.
an external existence.
222. The
222. The enlightenment
enlightenment attained attained by by thethe Pratyeka
Pratyeka-
buddhas,
buddhas, Buddhahood, Arhatship,
Buddhahood, Arhatship, and and thethe seeing
seeing of of the
the
Buddhas-these
Buddhas these are are the secret seeds
the secret seeds thatthat grow
grow in
in enlighten
enlighten-
ment
ment;; but
but it it is accomplished in
is accomplished in a a dream.8
dream. 8
1 After
After the
the Chinese. 2 After
After Wei.
1 2
Chinese. Wei.
3 Pralubliyate, "greedily
"greedily attached,"
attached," according
according to to Wei
Wei and
and T'ang.
3
Pralubhyate, T'ang.
BJiranti, "a
Bhranti, "a delusion,"
delusion," "an
"an external
external world."
*
4 world."
G Should
Should be jnana, or
be jfi,{ina, or does
does it
it refer
refer toto the Alaya?
the Alaya
6 According
According to to the
the Chinese.
Chinese.
7 Nailcayi kiis, literally,
NailcayiTcas, literally, "they
"they who 'belong to
who belong to the
the Ni1{aya."
Nikaya."
8 What
What this
this verse
verse purports
purports toto mean
mean is is difficult to
difficult to gather
gather from
from the
the
contents
contents of
of the
the La, n7cavaUira as
Laiikavatara as we have it
we have it here.
here. The existence of
The existence of such
such
verses
verses as
as this,
this, and
and there
there are
are quite
quite a number of
a number of them
them in in the
the Sagathakam,
Sagathakam,
244
244: LANKAVATARA SUTRA

223. Maya, Maya, CittaCitta (mind) intelligence, 1 tranquillity,

(mind),, intelligence,
1
223. tranquillity,
the dualism of being and
the dualism of being and non-being where non-being-where are
are these teach
these teach-
ings 7
? for
for whom
whom
? whence
whence
? wherefo
wherefore ;e ?? and
and of
of what
what significa
ings significa-
tion? Pray
tion Pray telltell me.
me.
224.
224. I I teach
teach such
such things
things as as Maya,
Maya, being being andand non-being,
non-being,
etc., to
etc., to those
those whowho areare confused
confused in in the
the teaching
teaching of of Mindonly
Mind-only ; ;

when
when birth birth andand death
death are are linked
linked together
together [as [as one]
one],, qualified
qualified
and
and qualifying
qualifying are are . removed.
removed.
225.
225. AnotherAnother name name for for Manas
Manas is is discrimination
discrimination
(vikalpa)
(vikalpa), and , and it
it goes along
goes along with
with the
the five
five Vijiianas
Vijnanas;; mind mind
seeds cittabija) take
seeds ((cittabija) take their
their rise
rise in
in the
the way images
way images [appear [ appear
in
in aa mirror]
mirror] or or [waves
[waves 1'011roll on]
on] the
the ocean-waters.
ocean-waters.
226.
226. When When the the Citta,
Citta, Manas,
Manas, Vijfiana
Vijnana cease cease to to rise,
rise,
(295)
(295) then then there
there is is the
the attainment
attainment of of the
the will-body
will-body and and of of
the
the BUddha-stage.
Buddha-stage.
227. Causation,
227. Causation, the the Dhatus,
Dhatus, Skandhas,
Skandhas, and and thethe self
self-

nature
nature of of all
all things,
things, thought-construction,
thought-construction, a a personal
personal soul, soul,
and
and mind-they
mind they are are allall like
like aa dream,
dream, like like a
a hair-net.
hair-net.
228.
228. SeeingSeeing the
the world
world as
as like
like Maya
Maya and
and a dream,
a dream, one one
abides
abides with with thethe truth
truth ; the
;
the truth, indeed, is
truth, indeed, is free
free from
from indivi
indivi-
dual
dual marks,
marks, removed
removed from from speculative
speculative reasoning.
reasoning.
229.
229. The The inner
inner realisation
realisation attained
attained by by the
the wise
wise always
always
abides in
abides in a a state
state of of no-memory2
no-memory ; it
2
;
it leads
leads the world to
the world to the
the
truth
truth as as it
it is
is not
not confused
confused with with speculative
speculative reasoning
reasoning..
. 230.
230. When all all false
false speculation
speculation subsides, error no
subsides, error more
no more
rises
rises; ; as
as long
long as
as there
there is
is discriminative
discriminative knowledge,S
knowledge,
8
errol'
error
keeps
keeps on rising.
on rising.
231.
231. The The world
world is is empty
empty and and has has nono self-nature
self -nature;; to to
talk
talk of permanency and
of permanency impermanency is
and impermanency is the
the view
view main
main-
tained by
tained by followers
followers of of birth
birth andand not
not by by those
those of of no-birth.
no-birth.
232.
232. [The
[The philosophers]
philosophers] imagineimagine the the world
world to to be be of
of
oneness
oneness and and otherness,
otherness, of of bothness
bothness [and [and not-bothIiess]
not-bothness] , and ,
and
[to have risen]
[to have risen] from from Ivara,
Isvara, or or spontaneously,
spontaneously, or or from
from
time,
time, or
or from
from a
a supreme
supreme spirit,spirit, or
or other
other causal
causal agency.
agency.
suggests in
suggests in one
one way
way that
that this
this verse
verse section
section has
has no
no organic
organic relation
relation
with
with the
the main
main text.
text.
1 TheThe Chinese
Chinese read
read gati (path 01'
gati (path or course)
course),, and
and not
not mati.
1
mati.
Asmara, T'ang.
Asmara,
2
2 T'ang.
3 Jnana for
Jnana for prajna.
3
prajna.
 SAGATHAKAM 245
245

233.
233. The Vijfiana which
The Vijnana which is is the seed of
the seed of transmigration
transmigration
is
is not
not evolved
evolved when when thisthis visible
visible world
world is [truly] recognised
is [truly] recognised ; ;

like
like a a picture
picture on on a a wall,
wall, it it disappears
disappears when when [its [its nature]
nature] is is

recognised.
recognised.
((296)
296 ) 234. 234. Like Like figures
figures in in Maya,
Maya, people
people are are born
born and
and
die ; in
die in the
;
the same
same way
way the
the ignorant
ignorant because
because of
of their
their stupidity
stupidity
[imagine]
[imagine] therethere really
really isis bondage
bondage and and release.
release.
235.
235. The
The duality
duality of of thethe world,
world, inner
inner and and outer,
outer, and
and
things subj
things subject ect to
to causation-by
causation by distinctly
distinctly understanding
understanding
what
what theythey are,
are, one
one is is established
established in in imagelessness.
imagelessness.
236. The
236. The mind citta) is
mind ((citta) is not
not separate
separate from from habit
habit-
energy,
energy, nor nor is is it
it together
together with with it it;; though enveloped with
though enveloped with
habit-energy
habit-energy the the mind itself remains
mind itself remains undifferentiated.
undifferentiated.
237. Habit-energy
237. Habit-energy born born of of the
the Manovijfiana
Manovijnana is is like
like dirt
dirt
wherewith
wherewith the the Citta,
Citta, which
which is
is a
a perfectly
perfectly white
white garment,
garment, is is

enveloped
enveloped and
and fails
fails to
to display
display itself.
itself.

238.
238. As As space
space is is neither existent nor
neither existent nor non-existent,
non-existent, so so
is the A
is the aya in
Alaya in the
the body,
body, I I say
say ; it
;
it is devoid of
is devoid existence as
of existence as
well
well asas of
of non-existence.
non-existence.
239. When the
239. the Manovijfiana
Manovijnana is is " turned over
"turned over" " (vyii
(vya-
vritta) , the
'vritta) ,
the Citta frees itself
Citta frees itself from
from turbidity
turbidity ; by
; by understand
understand-
ing
ing [the
[the nature
nature of] of] all
all things,
things, the the mind citta) becomes
mind ((citta) becomes
Buddha,
Buddha, say. I
I say.
240.
240. Removed
Removed from from the the triple
triple continuity,
continuity, devoiddevoid of of
being
being and and non-being,
non-being, released
released from from the the four
four propositions,
propositions,
all
all things bhava) are
things ((bhava) are always
always like Maya.
like Maya.
241.
241. The [first] seven
The [first] seven stages
stages are
are mind-born
mind-born and and belong
belong
to
to the
the two
two Svabhabas
Svabhabas;; the the remaining
remaining [two] [two] stages
stages andand the
the
Buddha-stage
Buddha-stage are are thethe Nishpanna
Nishpanna (("perfected
" perfected knowledge
knowledge"). ").
(297)
(297) 242.
242. The
The world
world of
of form,
form, of
of no-form,
no-form, and
and the
the
world
world of desire, and
of desire, and Nirvana
Nirvana are are inin this
this body
body;; all all is
is told
told
to belong to
to belong to the
the realm
realm of Mind.
of Mind.
243.
243. As long long as as there
there is is something
something attained,
attained, there
there isis

so
so much
much errorerror rising
rising;; when
when the the Mind
Mind itselfitself isis thoroughly
thoroughly
understood, error
understood, neither rises
error neither rises nor
nor ceases.
ceases.
244.
244. ((Chapter
Chapter II, II, verse
verse 171.)
171.)
245
245.. ((Chapter
Chapter II, II, verse
verse 131.131.))
246. Two things
246. things are
are established
established by
by me
me;; individual
individual
246
246 LANKAVATARA
LANKAVATAEA SUTRA
objects
objects and and l'ealisation
realisation;; there
there are are four
four principles
principles which which concon-
stitute
stitute thethe dogmas
dogmas of
of logic.
logic.
247.
247. The
The error
error [or
[or the
the world]
world] is is discriminated
discriminated when when
it
it is
is seen
seen asas characterised
characterised with with varieties
varieties of of forms
forms and and figures
figures ; ;

when
when names
names and forms are
and forms are removed
removed self-nature becomes
self -nature becomes pure
. pure
which
which is is the
the realm
realm of of the
the wise.
wise.
248. As
248. As long
long as discrimination is
as discrimination is carried
carried on, on, the
the Pari
Pari-
kalpita
kalpita ((false
false imagination)
imagination) continuescontinues to to take
take placeplace;; butbut
as
as what
what is is imagined
imagined by by discrimination
discrimination has
has no
no reality,
reality, se1
self-
nature
nature is is [truly
[truly understood
understood in] in] the
the realm
realm of of the
the wise.
wise.
249.
249. The The mind
mind emancipated
emancipated is
is truth
truth constant
constant and ever
and ever-
lasting
lasting;; thethe essence
essence making
making up up thethe self-nature
self -nature of of things
things
(298)
(298) andand suchness
suchness is is devoid
devoid of discrimination.
of discrimination.
250. There
250. There is is reality (vastu) ; it
reality (vastu) ;
it is
is not
not to to bebe qualified
qualified
as
as pure,
pure, nornor isis it
it to
to be
be said
said defiled
defiled;; since
since a a mind
mind purified
purified
leaves traces
leaves traces of of defilement,
defilement, but but reality
reality is is the
the truth
truth thatthat isis

[absolutely] pure, belonging

[absolutely] pure, belonging to
to the
the realm
realm of
of the
the wise.
wise.
251.
251. The The world
world is is born
born of of causation
causation;; when when it it is
is

regarded
regarded as
as removed
removed from
from discrimination
discrimination and
and as
as resembling
resembling
Maya, aa dream,
Maya, dream, etc.,
etc., one
one is is emancipated.
. emancipated.
252.
252. Varieties
Varieties of of habit-energy
habit-energy growing growing out out of error are
of error are
united
united withwith thethe mind
mind ; they
they are
;
perceived by
are perceived by the
the ignorant
ignorant as as
objects
objects externally
externally existing
existing;; and and the
the essence
essence of of mind
mind ((cittasya
cittasya
dharmata)
dharmata) is is not
not perceived.
perceived.
253.
253. The essence of
The essence of mind
mind is is pure
pure but but not not thethe mind
mind
that
that is is born
born of of error
error ; error
;
error rises
rises from
from error,
error, therefore
therefore Mind
Mind
is not perceived.
is not perceived.
254.
254. Delusion
Delusion itselfitself is is no
no more
more than than truth,
truth, truthtruth is is

neither
neither in in Samskara
Samskara nor nor anywhere
anywhere else, else, butbut it it is
is where
where
Salliskara is
Samskara is observed
observed [in [in itsits proper
proper bearings]
bearings] . .

255.
255. When
"When the the Samslq'ita
Samskrita is is seen
seen as devoid of
as devoid of qualified
qualified
and qualifying, all
and qualifying, all predicates
predicates are are discarded
discarded and and thus
thus the the
world
world is seen as
is seen as of
of Mind
Mind itself.
itself.

256.
256. When the [Yogin] enters
the [Yogin] enters uponupon Mind-only,
Mind-only, he he will
will
cease
cease discriminating
discriminating an
an external
external world
world ;
;
establishing
establishing himself
himself
where
where suchness
suchness has has its
its asylum
asylum he he will
will pass
pass on on to to Mind-only.l
Mind-only.
1

11 Cittamatra1n
Cittamatram here
here and
and in
in the
the following
following verse
verse is rendered in
is rendered in
T'ang as
T'ang as 'U:!t (fain-Hang) and
*?i|fc (hsin-liang) and not
not the usual pt
the usual lU (wei-hsin)
Bft'J!]> (wei-Jisin) . Hsin-
Hsin- .
 SAGATHAKAM 247
247

257. By
257. By passing'
passing on on toto Mind-only,
Mind-only, he he passes
passes on on to
to the
the
state
state ofof imagelessness
imagelessness ; (299)
; (299) when
when he he establishes
establishes himself
himself inin
the state
the state ofof imagelessness,
imagelessness, he sees not
he sees not [even]
[even] the Mahayana.11
the Mahayana.
258.
258. The The state
state of of non-striving
non-striving ((anabhoga)
anabhoga) is is quiescent
quiescent
and
and thoroughly
thoroughly purifiedpurified withwith the
the [original]
[original] vows vows;; thethe most
most
excellent
excellent knowledge of egolessness sees no [duality in
knowledge of egolessness sees no [duality in the
the
orld] because
world] because of of imagelessness.
imagelessness.
259.
259. Let Let himhim review
review thethe realm
realm of of mind,
mind, letlet him
him review
review
the realm of
the realm of knowledge,
knowledge, let
let him
him review
review the
the realm,
realm, withwith
transcendental knowledge (prajiia)
transcendental knowledge (prajna), , and
and he
he will
will not
not be
be con
con-
founded with
founded individual signs.
with individual signs.
260. Pain
260. Pain belongs
belongs to to mind,
mind, accumulation
accumulation is is the
the realm
realm
of
of knowledge (jnana) ; the
knowledge (jniina) the [remaining]
; [remaining] two two truths2
truths 2 andand the
the
Buddha-stag'e
Buddha-stage are are where
where transcendental
transcendental knowledgeknowledge functions.
functions.
261.
261. The
The attainment
attainment of of the
the fruits,
fruits, Nirvana,
Nirvana, and and the
the
eightfold
eightfold pathpath-when when all
all these
these truths
truths are
are thus
thus understood,
understood,
there
there is is Buddha-knowledge
Buddha-knowledge thoroughly thoroughly purified.
purified.
262.
262. TheThe eye,eye, form,
form, light, space, and
light, space, and attention
attention ((manas)
manas )
-outout of this [combination]
of this [combination] there there isis the
the birth
birth of of consciousness
consciousness
(vijnana)) in
(vijnana in people
people;; consciousness
consciousness is is indeed
indeed bornborn of of the
the
A laya.
Alaya. .
263.
263. There is
There is nothing grasped, nor
nothing grasped, grasping, nor
nor grasping, nor one
one
who
who grasps
grasps; ; there
there are
are no
no names, no objects
names, no objects; ; those
those who
who carry
carry
on
on their
their groundless
groundless discriminative
discriminative way way of of thinking
thinking lack lack
intelligence.
intelligence.
264.
264. N Namearne is is not
not born
born ofof meaning',
meaning, nor nor is is meaning
meaning born born
of name ; (300)
of name ; (300) whether
whether things
things are are born
born ofof cause
cause or or of
of no
no-
cause,
cause, such
such is is discrimination
discrimination ; have; have no no discrimination
discrimination ! !

265.
265. ((Chapter
Chapter II, verse 145
II, verse 145.).)
266.
266. Imagining
Imagining himself himself to to be
be standing
standing on on a a truth,
truth, he
he
liang means "mind-measurement,"
Hang means "mind-measurement," the term used
the term used inin Sung
Sung throughout
throughout
for
for oittamatram,
cittamatram, f ol' in
for in the
the days
days ofof Sung wei-shin had
Sung wei-shin had not been
not been
thought
thought of.
of. But why does T'ang use hsin-liang
But why does T'ang use hsin-liang for
for wei-shin
wei-shin in
in this
this
particular
particular case
case while wei-shin is
while wei-shin is used
used in the preceding
in the preceding line
line? Does
Does
citta'matram
cittamatram meanmean here
here simply "mental 01'
simply "mental or intellectual
intellectual measurement"
measurement"
and
and isis not
not used
used inin the
the technical
technical sense
sense inin which
which the
the term
term isis found
found
elsewhere
elsewhere in in this sutra?f
this sutra
1 "Not" (na) is replaced by
by "he" (so)) in
"he" (sa in one
one MS.
MS. May
May this "be a
this be
1
"Not" (no) is replaced a
better
better reading
reading?
Referring
Referring toto the our Noble
Noble Truths.
2
II the FFour Truths.
248
248 LANKAVATARA SUTRA

discourses
discourses on on thought-construction
thought-construction ; oneness ;
oneness is is not
not attained
attained
in five
in five ways,
ways, andand thusthus thethe truth
truth is is abandoned.1
abandoned. 1
267. Delusion
267. (prapcmca) is
Delusion (prapanca) is the
the ,evil
evil one
one who
who is is to
to bebe
broken
broken down
down;; being
being and and non-being
non-being is is to
to be
be transcended
transcended;; as as
one
one sees
sees into
into [the
[the truth
truth of] of] egolessness,
egolessness, he he has
has nono longing
longing
for,
for, no
no evil
evil thought
thought of, of, the
the world.
world.
268.
268. [The
[The philosophers imagine]
philosophers imagine] a a permanently
permanently exist exist-
ing
ing creator
creator engaged
engaged in
in mere
mere verbalism ;
verbalism; highest highest truth
truth is
is

beyond
beyond words,
words, the
the Dharma
Dharma is
is seen
seen when
when cessation
cessation takes
takes
place.
place.
269.
269. Leanig
Leanig on the A
on the laya for
Alaya for support
support the the Manas
Manas is is

evolved
evolved;; depending
depending on on the
the Citta
Citta and and Manas
Manas the the VijiUina
Vijnana-
system
system isis evolved.
evolved.
270.
270. What
What is is established
established by by a a proposition
proposition ((samaropa)
samaropa)
is a proposition
is a proposition ; suchness
suchness
;
is
is the
the essence
essence of
of mind
mind ;
; when
when thisthis
is
is clearly perceived,
clearly perceived, the
the Yogin
Yogin attains
attains the
the knowledge
knowledge of of
Mind-only.
Mind-only.
271.
271. LetLet one
one not not think
think of of the Manas, individual
the Manas, individual signs,signs,
and
and reality
reality from
from the the point
point of of view
view of of permanency
permanency and and
impermanency
impermanency ; nor nor let
;
let him
him think
think in in his
his m editation of
meditation of birth
birth
and
and no-hirth.
no-birth.
272. They
272. They do do not not discriminate
discriminate duality duality;; the the Vijfiana
Vijnana
rises from A
rises from laya ;
Alaya; (301) ( 301 ) the
the oneness
oneness of
of meaning
meaning thus thus taking
taking-
place
place isis not
not toto be
be knownknown by by a a dually
dually operating
operating mind. mind.
273.
273. There
There is is neither
neither a a speaker
speaker nor nor speaking
speaking nor nor
emptiness,
emptiness, since
since the
the MindMind is is seen
seen ; but
;
but when
when the the Mind
Mind is is not
not
seen there
seen there rises
rises aa netnet ofof philosophical
philosophical doctrines.
doctrines.
274.
274. There
There is is nono rising
rising of of thethe causation
causation [[-chain]
-chain] , nor
,
nor
are there
are there anyany sense-organs
sense-organs;; no no Dhatus,
Dhatus, no Skandhas, no
no Skandhas, no
greed,
greed, nono Sruiskrita.
Sanskrita.
275.
275. There
There is is no no primarily
primarily working working fire fire;;2 no
2
no working
working
done,
done, no
no effects
effects produced,
produced, no
no final
final limit,
limit, no
no power, no
power, no
deliverance,
deliverance, no no bondage.
bondage.
276.
276. There
There is is no no state
state of of being
being to to be
be called
called neutral
neutral [or [or
inexplicable] avyakrita) ; there
inexplicable] ((a/vyakrita) there is is nono duality
duality of of dharma
dharma
1 The reference is
The reference is not
not clear.
1
clear.
2 T'ang has,
has, "karma
"karma and
and its
its effects"
effects";; while
while Wei
Wei has, "karma in
has, "karma
2
T'ang in
work."
work."
 SAGATHAKAM 249
249

and
and adharma
adharma;; there there is is no
no time,
time, no no Nirvana,
Nirvana, no no dharma
dharma-
essence.
essence.
277. And
277. And there there areare no
no Buddhas,
Buddhas, no no truths,
truths, nono fruition,
fruition,
no causal agents,
no causal agents, no perversion, no
no perversion, no Nirvana,
Nirvana, no no passing
passing
away, no
away, no birth.
birth.
278.
278. AndAnd then then there
there are are no no twelve elements (anga)
twelve elements (anga),,
and
and nono duality
duality either,
either, of of limit
limit andand no-limit
no-limit ; because
;
because of of the
the
cessation
cessation of
of all
all the
the notions
notions [that
[that are
are cherished
cherished by
by the
the philos
philos-
ophers]
ophers] I I declare
declare [there [there is]is] Mind -only.
Mind-only.
279. The
279. The passions,
passions, path path of
of karma,
karma, the body, creators,
the body, creators,
fruitions-they
fruitions they are are like
like a a fata
fata morgana
morgana and and a a dream
dream ; they
; they
are
are like
like aa city
city of of the
the Gandharvas.
Gandharvas.
280.. By
280 By maintaining
maintaining the the Mind-only,
Mind-only, the idea of
the idea of reality
reality
is removed
is removed ; by ;
establishing the
by establishing the Mind-only
Mind-only permanency
permanency and and
annihilation
annihilation are are seen
seen [in[in their proper relationship]
their proper relationship]..
281.
281. There are
There are nono Skandhas
Skandhas in in Nirvana,
Nirvana, nor nor is
is there
there
an
an ego-soul,
ego-soul, nor
nor any
any individual
individual signs
signs (302) by entering into
;
; (302) by entering into
the
the Mind-only,
Mind-only, one one escapes
escapes from
from becoming
becoming attached
attached to
to
emancipation.
emancipation.
282. It
282. It is is error dosha) that
error ((dosha) that causes
causes thethe world
world to be
to be
externally perceived as
externally perceived as it
it is
is manifested
manifested to to people
people;; Mind
Mind is is

not
not born
born ofof the the visible
visible world
world ; therefore,
; therefore, Mind Mind is is not
not visible.
visible.
283.
283. It
It is is the
the habit-energy
habit-energy of people that
of people brings out
that brings out
into
into view
view something resembling
something resembling body, property, body, property, and
and abode
abode;;
Mind
Mind is is neither
neither a being nor
a being nor a non-being, it
a non-being, it does
does not
not reveal
reveal
itself because of
itself because of habit-energy.
habit-energy.
284.
284. Dirt
Dirt is is revealed
revealed within
within purity
purity but but purity itself is
purity itself is

not
not soiled
soiled;; as as when
when the the sky
sky is is veiled
veiled with with clouds,
clouds, Mind
Mind is is

invisible
invisible [when
[when defileddefiled with
with error]
error] .
.

285.
285. ((Chapter
Chapter III, III, verse
verse 38. 38.))
286.
286. (( " II,
II, ,, 182.)
182.)
287.
287. (( " III,
III, ,, 40.
40.))
288.
288. (( " III,
III, ,, 41.
41.))
289.
289. (( " II,
II, ,, 183183.).)
(303)
(303) 290. 290. MindMind is is not
not born
born of of the elements ((&Ma),
the elements bhuta) ,
Mind
Mind is nowhere to
is nowhere to be
be seen
seen ; it
;
it is
is the habit-energy of
the habit-energy of people
people
that
that brings
brings out out into
into view
view body,
body, property,
property, and and abode.!
abode. 1
"1 This
This is
is a
a repetition
repetition of
of the
the latter
latter half
half of
of verse
verse 282
282 and
and the
the first
first
250
250 LANKAVATARA SUTRA

291.
291. All All that
that is is element-madre
element-made is is not
not form
form and and form is
form is
not
not element-made
element-made;; the the city
city ofof thethe Gandharvas,
Gandharvas, a a dream,
dream.
Maya,
Maya, an an image,-these
image, these are are not
not element-made.
element-made.
292.1
292. 1
293.2
293. 2
294.
294. ((Chapter
Chapter III, III, verse
verse 43.43.))
295.
295. As As reality
reality and and non-reality
non-reality can can be be predicated
predicated of of
existence
existence that
that originates
originates from from causation,
causation, the the view
view of of oneness
oneness
and
and otherness
otherness definitely
definitely belongs
belongs to to them.
them.
296-302.
296-302. ((Chapter
Chapter II, II, verses
verses 184-190.
184-190.))
304) 303.
((304) 303. ThereThere are three kinds
are three kinds of of mymy S ravakas :
Sravakas:
the transformed,
the transformed, the
the born
born of
of the
the vows,
vows, and
and the
the S ravakas
Sravakas
disengaged
disengaged from
from greed
greed and
and anger,
anger, and
and born
born of
of the
the Dharma.
Dharma.
304.
304. ThereThere are are three
three kinds,
kinds, also,
also, of
of the
the Bodhisattvas
Bodhisattvas : :

those
those whowho havehave not not yet yet reached
reached Buddhahood,
Buddhahood, those those whowho
manifest themselves according
manifest themselves according to to the
the thoughts
thoughts of of sentient
sentient
beings, and
beings, and those
those whowho areare seen
seen inin the
the likeness
likeness of of the
the Buddha.3
Buddha. 3
305-310.
305-310. ((Chapter
Chapter II, II, verses
verses 191-196.
191-196.))
(305)
(305) 311. It
311. It isis aa man
man's 's mind
mind thatthat is is perceived
perceived as as
something resembling
something (samnibliam) the
resembling (sarhnibham) form of
the form of a a star,
star, aa
cloud,
cloud, a
a moon
moon, a
a sun
sun ;
;
and
and what
what is
is thus
thus perceived
perceived by by them
them
is
is born
born of habit-energy.
of habit-energy.
312.
312. The elements are
The elements devoid of
are devoid of selfhood,
selfhood, there there isis
neither
neither qualified
qualified nor nor qualifying
qualifying in in them
them ; if
;
if all
all element-made
element-made
objects
objects were
were thethe elements,
elements, form form (rupa)
(rupa) wouldwould be be element
element-
made.
made.
313.. The
313 The elements
elements are are uniform,
uniform, there there areare n noo element-
element-
half
half of of 283.
283. This
This is
is omitted
omitted in both T'ang
in both and Wei,
T'ang and Wei, showing
showing that
that the
the
insertion is
insertion is probably
probably due due to
to a clerical mistake.
a clerical mistake.
:1 The
The :first
first half
half ofof this corresponds to to the
the :first
first half
half of
of Chapter III,
1
this corresponds Chapter III,
vel'se
verse 42 42;; while
while the second half
the second half of
of 292 and the
292 and the :first
first half
half of 293 are
of 293 are
practically
practically a a repetition
repetition ofof 290,
290, and
and also
also of
of the second half
the second half of 282 and
of 282 and
the
the :first
first half
half of 283. Naldo's
of 283. Nanjo's verse
verse divisions
divisions are
are toto be
be revised
revised I I think
think
in some places,
in some places, but
but fearing
fearing toto cause
cause greater
greater confusion
confusion in in the
the numbering
numbering
of
of the
the whole
whole "Sagathakam"
"Sagathakam" I I have followed Nanjo.
have followed Nanjo.
2 The
The first
first half
half ofof 292
292 and
and the
the second
second half
half of
of 293
293 correspond
correspond to
2
to
Chapter
Chapter III, III, verse
verse 42.
42.
33
This
This is is the T'ang reading.
the T'ang reading. Another reading is
Another reading is:: "There are
"There are
three
three kinds
kinds of of Bodhisattvas.
Bodhisattvas. As
As to to the Buddhas, they
the Buddhas, they have
have no no
[tangible] form, but
[tangible] form, but something
something looking like a
looking like a Buddha
Buddha may may bebe seen
seen
according
according to to the
the thoughts
thoughts of each sentient
of each sentient being."
being."
 SAGATHAKAM 251
251

made
made objects
objects inin the
the elements
elements ; the
;
the elements
elements areare the
the cause
cause ; the
; the
earth,
earth, water,
water, etc.
etc. are
are the
the result.
result.
314. Substances
314. Substances and forms of
and forms of thought-construction
thought-construction are are
like
like things
things born
born of Maya ; (306)
of Maya ; (306) they appear like
they appear like a dream
a dream
and a
and city of
a city of the Gandharvas, they they are are aa mirage
mirage andand a a fifth.l1
the Gandharvas, fifth.

315.
315. There
There are are five
five kinds
kinds of of the
the Icchantika,
Icehantika, so
so with
with
the
the families
families which
which are are five
five;; there
there are are five
five vehicles'
vehicles and no
and no-
vehicle,
vehicle, and
and six
six kinds
kinds of
of Nirvana.
Nirvana.
3 16.
316. The Skandhas
The Skandhas are divided into
are divided into twenty-five,
twenty-five, and and
there
there areare eight
eight kinds
kinds of of form,
form, twenty-four Buddhas, and
twenty-four Buddhas, and
there
there areare two
two kinds
kinds of of Buddha-sons.
Buddha-sons.
317.
317. There
There areare one
one hundred
hundred and and eight
eight doctrines,
doctrines, andand
three
three kinds
kinds ofof S ravakas
Sravakas; ; there
there is
is one
one land
land of
of the
the Buddhas,
Buddhas,
and
and soso with
with the
the Buddha,
Buddha, there there is is one.
one.
318. Likewise
318. Likewise with with emancipation
emancipation;; there there areare three
three
forms,
forms, four
four kinds
kinds of of mind-streams,
mind-streams, six six kinds
kinds ofof my
my egoless
egoless-
ness,
ness, and
and also
also four
four kinds
kinds of of knowledge.
knowledge.
319. Disjoined from
319. Disjoined from causal
causal agencies,
agencies, removed
removed from from
faulty
faulty theories,
theories, isis the
the knowledge
knowledge of of self-realisation,
self-realisation, which
which is is

the
the Mahayana,
Mahayana, immovable
immovable and highest.
and highest.
320. Of
320. Of birth
birth andand no-birth
no-birth therethere areare eight
eight and nine
and nine
kinds
kinds ; whether
;
whether thethe attainment
attainment is is instantaneous
instantaneous or or successive,
successive,
it
it is
is one
one realisation.
realisation.
321.
321. There
There are are eight
eight worlds
worlds of of formlessness
formlessness;; Dhyana
Dhyana
is
is divided
divided intointo sixsix;; and
and withwith the the Pratyekabuddhas
Pratyekabuddhas and and
Buddha-sons, there
Buddha-sons, there areare seven forms of
seven forms of emancipation.
emancipation.
322. There
322. There areare nono such
such things
things as as the
the past,
past, present,
present, andand
future
future;; there
there is is neither
neither permanency
permanency nor nor impermanency
impermanency ; ;

doing, work,
doing, work, and
and fruition-all
fruition all is is no more than
no more than a a dream-event.
dream-event.
323.
323. From
From beginning
beginning to
to end
end the
the Buddhas, S
Buddhas, ravakas,
Sravakas,
and
and Buddha-sons
Buddha-sons have have never
never beenbeen bornborn ; ((307)
;
307) the
the mind
mind is is

removed
removed from from what
what is is visible,
visible, being
being always
always a a Maya-like
Maya-like
existence.
existence.
324.
324. Thus
Thus thethe abode
abode in in the
the Tushita
Tushita heaven,
heaven, the the con
con-
ception,
ception, thethe birth,
birth, the
the leaving,
leaving, the the worldly
worldly life,
life, the
the revolving
revolving

1 The
The text
text gives
gives no
no clue
clue to
to this.
this. Is prajnaptirupam (form
Is prajnaptirupam of
(form of
thought-construction) the same
thought-construction) the same as vijnaptirupam of
as vijnaptirupa1n the Abhidharma
of the AbJiidharma-
lcoa
fcosa?
252
252 LANKAVATARA SUTRA

of
of the
the wheel,
wheel, the wandering about
the wandering about in in all
all the countries. [A
the countries. [A
'
Bu ddha]
Buddha] is
is seen
seen [doing
[doing all
all these
these things]
things] ,,
but
but he
he is
is not
not one
one
born
born of of the
the womb.
womb.
325.
325. Thus,Thus, for for the
the sake
sake of of sentient
sentient beings
beings who who areare
wandering
wandering and and moving
moving aboutabout from from oneone place
place to to another,
another,
emancipation
emancipation is is taught,
taught, the the truth,
truth, thethe knowledge
knowledge of of the
the
[Buddha-]
[Buddha-] land, land, andand the
the rising
rising of of things
things byby causation.
causation.
326.
326. W orIds, forests,
Worlds, forests, islands,
islands, egolessness,
egolessness, philosophers,
philosophers,
wanderings,
wanderings, Dhyanas, Dhyanas, the the- vehicles,
vehicles, the the A laya, the
Alaya, the attain
attain-
ments,
ments, the
the inconceivable
inconceivable realm
realm of
of fruition,
fruition,
327. Families
327. Families of of the
the moon
moon and stars, families
and stars, families of of kings,
kings,
abodes of
abodes of the gods, families
the gods, families of of the
the Yakshas
Yakshas and and Gandharvas,
Gandharvas,
-they
they are are allall born
born of of karma
karma and and areare born
born of of desire.
desire.
328. Inconceivable
328. Inconceivable transformation-death
transformation-death is is [still]
[still] in in
union
union with with habit-energy
habit-energy;; when when interrupted,
interrupted, death death is is put
put a a
stop
stop to, the net
to, the net ofof passions
passions is is destroyed.
destroyed.
329.
329. [The Bodhisattva] is
[The Bodhisattva] is not
not to
to keepl
keep money,
1
money, grain,grain,
gold, land,
gold, land, goods, goods, kine
kine and
and sheep, slaves,
sheep, slaves, nor
nor horses,
horses, eleele-

phants,
phants, etc.
etc.

330. He
330. He is is not
not toto sleep
sleep on on a a perforated
perforated couch, couch, nor nor is is

he
he to to smear
smear the the ground
ground with
with mUd mud ;22 he
;
he isis not
not toto have
have a a bowl
bowl
made
made of of gold,
gold, silver, brass, or
silver, brass, or copper.
copper.
331. Let
331. Let thethe Yogin
Yogin havehave whitewhite cloth
cloth dyeddyed in in dark
dark
blue
blue or or brownish-red
brownish-red with cow-dung, or
with cow-dung, or mud,
mud, or or fruits,
fruits, or or
leaves.
leaves.
(308
(308)) 332. The
332. The Yogin
Yogin is is permitted
permitted to carry a
to carry a bowl
bowl
of
of full
full Magadha
Magadha measuremeasure made made of of either
either stone,
stone, or or clay,
clay, or or
iron, or
iron, or shell,
shell, oror quartz.
quartz.
333.
333. The
The Yogin
Yogin whose
whose final
final aim
aim isis to
to discipline
discipline himself
himself
may
may carry carry aa curvedcurved knife
knife four four fingers
fingers longlong for for cutting
cutting
cloth i he
cloth ;
he who
who is is intent
intent onon di s ciplining himself
disciplining himself may may not not learn
learn
the
the science
science of of mechanics.
mechanics.
334.
334. The
The Yogin
Yogin whowho disciplines
disciplines himself
himself in in the
the exercises
exercises
is
is not
not to to be engaged in
be engaged in buying
buying and
and selling ; [if necessary]
selling; [if necessary]
let
let the
the attendant
attendant see see to
to it-these
it these areare the
the regulations
regulations I I teach.
teach.
335. Thus,
335. Thus, guarding
guarding his his senses,
senses, letlet him
him havehave an an ex act
exact
1 According
According to
to the
the Chinese
1
Chinese
:J The source is
is unknown
unknown toto the
the translator.
~
The source translator.
 SAGATHAKAM 253
253

understanding
understanding in in the
the meaning
meaning of of the
the Sutras
Sutras and and thethe Vinaya,
Vinaya,
and
and let
let himhim not associate with
not associate with men men of of the
the world,
world, such such I I call
call

the Yogin.
the Yogin.
336. Let
336. Let the the Yogin
Yogin prepare
prepare his his abode
abode in in an an empty
empty
house,
house, or
or a
a cemetery,
cemetery, or
or under
under a
a tree,
tree, or
or in
in a
a cavern, or
cavern, or
among
among the
the straw,
straw, or
or in
in an
an open place.
open place.
337. Let
337. Let [the[the Yogin]
Yogin] dress dress himself
himself in in three
three garments,
garments,
whether
whether in in the
the cemetery
cemetery or or any
any other
other place
place ; if
;
if anyone
anyone should
should
voluntarily
voluntarily give give himhim aa garment-let
garment let him him accept
accept it. it.

338. When
338. When he he goes
goes about
about begging
begging food, food, let let him
him look
look
ahead
ahead not not more
more thanthan the the length
length of of a a yoke
yoke ; let
;
let him
him conduct
conduct
himself
himself in in the
the way
way beesbees treat
treat flowers.
flowers.
339.
339. WhenWhen the the Yogin
Yogin finds
finds himself
himself in in aa large
large company,
company,
in
in the
the confusion
confusion of of a a company,
company, or
or with
with Bhikshunis
Bhikshunis [women
[women-
mendicants]
mendicants] , this,
this is is not
not a a desirable
desirable relationship
relationship for for Y ogins ;
Yogins ;

for
for it means to
it means share aa livelihood
to share livelihood with with them.
them.
340.
340. The
The Yogin,
Yogin, whosewhose aim aim is is to
to discipline
discipline himself
himself in in
the exercise, (309)
the exercise, (309) is is not
not to to approach
approach for for his food kings,
his food kings,
princes, ministers of
princes, ministers state, or
of state, or persons
persons of rank.
of rank.
341. In
341. In houses
houses where where aa death death or or a a birth
birth has has taken
taken
place,
place, or
or in
in the
the houses
houses of
of friends
friends and
and relatives,
relatives, or
or where
where
Bhikshus
Bhikshus and and Bhikshunis
Bhikshunis are are mixed together, it
mixed together, it is
is not
not proper
proper
for the Y
for the ogins to
Yogins to take
take their
their food.
food.
342.
342. In
In the
the monasteries
monasteries food food is is always
always regularly
regularly cooked,
cooked,
and
and when
when it it is
is purposely
purposely preparedprepared [somewhere
[somewhere else] else],, it
it is
is

not
not proper
proper for for the
the Y ogins to
Yogins to take
take their
their food.
food.
343.
343. The
The Yogin
Yogin shouldshould regardregard the the world
world as as removed
removed
from
from birth
birth andand death,
death, as
as exempt
exempt from
from the
the alternation
alternation of
of
being
being and and non-being,
non-being, though though it
it is
is seen
seen in
in the
the aspect
aspect of of
qualified
qualified and and qualifying.
qualifying.
344.
344. When birth birth [and [and death]
death] is is not
not discriminated,
discriminated, the the
Yogin
Yogin before
before long
long will
will attain
attain the the Samadhi,
Samadhi, the the powers,
powers, the the
psychic
psychic faculties,
faculties, and and the the self-mastery.
self-mastery.
3345.
45. TheThe Yogin
Yogin shouldshould not not cherish
cherish the the thought
thought that that
the
the world
world exists
exists from
from such such causal
causal agents
agents as
as atoms,
atoms, time, or
time, or
supreme
supreme soulsoul ; nor
;
nor that
that it it is
is born
born of causes and
of causes and conditions.
conditions.
346. From
346. From self-discrimination
self-discrimination the the world
world is is imagined,
imagined,
which
which is is born
born of of varieties
varieties of of habit-energy
habit-energy;; let let thethe Yogin
Yogin
254
254 LANKAVATARA SUTRA
LANKAVATARA
perceive
perceive existence
existence as as always
always likelike untounto MayaMaya and and a a dream.
dream.
347. The
347. The [true]
[true] insight
insight is is always
always removed
removed from from asser
asser-
tions
tions as as well
well as as from
from negations
negations;; let let not
not [the
[the Yogin]
Yogin] dis dis-
criminate
criminate the the triple
triple world
world which
which appears
appears as as body,
body, property,
property,
and
and abode.
abode.
348.
348. Not Not thinking
thinking how how to to obtain
obtain food food andand drink,
drink, but but
holding
holding his
his body upright,
body upright, let
let him
him pay homage
pay homage over
over and
and over
over
again
again to to the
the Buddhas
Buddhas and and Bodhisattvas.
Bodhisattvas.
349.
349. Gathering
Gathering truth truth from
from the the Vinaya,
Vinaya, from from thethe teach
teach-
ings
ings in
in thethe Sutras,
Sutras, let let the
the Yogin
Yogin havehave a a clear
clear insight
insight into
into the
the
five Dharmas, Mind
five Dharmas, itself, and
Mind itself, and egolessness.
egolessness.
((310)
310) 350. 350. The The Yogin
Yogin should
should have have a a distinct
distinct under
under-
standing
standing of of the
the undefiled
undefiled truthtruth of of self-realisation
self-realisation and and as as toto
what
what the the stages [of Bodhisattvahood]
stages [of Bodhisattvahood] and
and the
the Buddha-stage
Buddha-stage
are
are and
and be be anointed
anointed on on the
the great
great lotus [seat] .
lotus [seat],
351. Wandering through
351. "Wandering through all all the paths, he
the paths, he becomes
becomes
averse
averse to to existence,
existence, and and directing
directing his his steps toward some
steps toward some quiet
quiet
cemetery
cemetery he he will
will begin various practices.
begin various practices.
352-354. ((Chapter
352-354. Chapter II, II, verses
verses 162-164.
162-164.))
355.
355. [According
[According to to the
the philosophers]
philosophers] there there isis aa reality
reality
born
born of of no-cause,
no-cause, neither
neither permanent
permanent nor nor subject
subject to to flnnihila
annihila-
tion, and
tion, and removed
removed from from thethe alternatives
alternatives of of being
being andand non-
non
being,
being, and
and this
this is
is imagined
imagined by by them
them to
to be
be the
the Middle
Middle Path.
Path.
356.
356. They
They imagine
imagine the the theory
theory of of no-cause
no-cause but but their
their
no-cause
no-cause is is nihilistic
nihilistic;; as as they
they failfail to to understand
understand [the [the real
real
n ature of]
nature of] external
external objects
objects they
they destroy
destroy the the Middle
Middle Path.Path.
357.
357. The The attachment
attachment to to existence
existence is is not
not abandoned
abandoned for for
the
the fear
fear of of being
being nihilistic,
nihilistic, andand they
they try try toto teach
teach the
the Middle
Middle
Path
Path by means of
by means of assertion
assertion and negation.
and negation.
(311)
(311) 358. 358. When When Mind-only
Mind-only is understood, external
is understood, external
objects
objects are
are abandoned
abandoned and
and discrimination
discrimination no
no more
more takes
takes
place
place; ; here
here the
the Middle
Middle Path
Path is
is reached.
reached.
359. There
359. There is is Mind-only,
Mind-only, there there is is no
no visible
visible world
world;; as as
there
there is is no
no visible
visible world,
world, [Mind]
[Mind] is is not
not risen
risen ;l1 this
j
this isis taught
taught
by
by myself
myself and and other
other [Tathagatas]
[Tathagatas] to to bebe the
the Middle
Middle Path.Path.
360. Birth
360. Birth and and no-birth,
no-birth, beingbeing and and non-being,-these
non-being, these
1
1
After
After T'ang.
T'ang. Wei
Wei has
has:: "Apart from Mind
"Apart from Mind there
there is
is no
no rising."
rising."
No
No rising
rising of a visible
of a WOTld?
visible -world?
 SAGATHAKAM 255
255

are
are all
all empty
empty;; there there is is no
no self-nature
self-nature in in all
all things
things;; the the
duality
duality is
is not
not to
to be
be cherished.
cherished.
361.
361. Where Where there there is is no
no possibility
possibility of of discrimination
discrimination
takin
taking g its
its rise,
rise, the
the ignorant
ignorant imagine
imagine there
there is
is emancipation
emancipation ; ;

but
but asas there
there is is nono understanding
understanding [in [in them]
them] as as to
to thethe rise
rise of
of
aa mind,
mind, how how can can they
they destroy
destroy their
their attachment
attachment to duality?P
to duality 1

362.
362. As As it it is understood that
is understood there is
that there is nothing
nothing but but whatwhat
is
is seen
seen of of the
the Mind,
Mind, the the attachment
attachment to to duality
duality is is destroyed
destroyed ; ;

knowledge,
knowledge, indeed,indeed, is is the
the abandonment,
abandonment, not not the
the destruction
destruction
of
of the
the discriminated.
discriminated.
363. As
363. . As it becomes thoroughly
it becomes thoroughly known known that that therethere is is

nothing
nothing but but what
what is is seen
seen of
of the
the Mind,
Mind, discrimination
discrimination ceases ceases ;
;

as
as discrimination
discrimination ceases, ceases, suchness
suchness is is removed
removed from from intellec
intellec-
tion (citta).. 2
tion (citta)
2

364. If
364. If a a man,
man, seeing
seeing the
the rise
rise [of
[of all
all things]
things] , yet
, yet per
per-
ceives
ceives that
that Nirvana
Nirvana is is devoid
devoid of of thethe faults
faults of of thethe philos
philos-
ophers,
ophers, thisthis isis' the
the Nirvana
Nirvana as as held
held by by the
the wise,
wise, because
because of of
its
its not
not being
being annihilation.
annihilation.
365.
365. To realise
To realise thisthis isis said
said by by myself
myself and and [other]
[other]
Buddhas
Buddhas to to be be [the
[the attainment
attainment of] of] Buddhahood
Buddhahood;; if if there
there
is
is any
any other
other discrimination
discrimination one one is is committed
committed to to thethe philos
philos-
ophers
ophers'' views.
views.
366.
366. Nothing
Nothing is is born,
born, and
and yet yet things
things areare being
being born born;;
nothing
nothing dies
dies and
and yet things
yet things are
are passing away; (312) all
passing away ; ( 312) all

over
over millions
millions of worlds what
of worlds what is seen simultaneously
is seen simultaneously is is like
like
aa hmar reflection in
lunar reflection in water.
water.
367. Unity
367. Unity being transformed
being transformed into into plurality,
plurality, rain rain falls
falls
and
and fire
fire burns
burns ; as
;
as a a mind
mind isis changed
changed into into [many] thoughts,
[many] thoughts,
they
they declare
declare that there is
that there is Mind-only.
Mind-only.
368.
368. Mind Mind is is ofof Mind-only,
Mind-only, no-mind no-mind is is also
also bornborn of of
Mind
Mind;; when
when understood
understood varieties
varieties of of forms
forms and and appearances
appearances
are
are of
of Mind -only.
Mind-only.
369.
369. By By assuming
assuming Buddha -forms] , S
Buddha [[-forms], ravaka-forms,
Sravaka-forms,
Pra tyekabuddha-appearances,
Pratyekabuddha-appearances, and
and varieties
varieties of
of other
other forms,forms,
they
they declare
declare l\iind-only.
Mind-only.
370. For
370. For the the sake
sake ofof beings
beings [the Buddhas] show
[the Buddhas] show formsforms
1 The
The text
text as
as it
it stands
stands is
is difficult
difficult to
to uuderstand. I follow T'ang.
*
understand. I follow T'ang.
2 Cf.
Of. Chapter
Chapter III,
III, verses
verses 25,
25, and
and the
the "Sagathakam,"
"Sagathakam," verse
verse 65l.
651.
256
256 LANKAVATARA SUTRA
SUTRA
by
by means
means of of no-form,
no-form, from from thethe world
world of of no-form
no-form and and of of form
form
down
down to to the
the hells
hells where
where hell-dwellers
hell-dwellers are are;; and
and all
all this
this
originates
originates from
from Mind-only.
Mind-only.
371.
371. WhenWhen aa [spiritual]
[spiritual] revulsion
revulsion [takes[takes place
place in in
them]
them],, they
they will
will attain
attain the the Samadhi
Samadhi calledcalled Maya-like,
Maya-like, the the
will-body,
will-body, thethe tenten stages,
stages, thethe self-mastery.
self-mastery.
372. On
372. On account
account of of self-discrimination
self-discrimination which which causes
causes
errors
errors and
and sets
sets false
false reasonings
reasonings in
in motion,
motion, the
the ignorant
ignorant are are
bound
bound up up with
with ideas
ideas in
in what
what they see, hear,
they see, hear, think,think, or
or under
under-
stand.
stand.
373.
373. ((Chapter
Chapter II, II, verse
verse 197.)
197.)
374..
374 ((Chapter
Chapter II, II, verse
verse 198.
198.))
((313)
313) 375-378.
375-378. ((Chapter
Chapter II, II, verses
verses 199-202.)
199-202.)
379.
379. The
The Buddhas
Buddhas in in [every]
[every] land land areare those
those ofof trans
trans-
formation,
formation, wherewhere [the [the doctrine
doctrine of] of] the
the one
one vehicle
vehicle and and thethe
triple
triple vehicle
vehicle is is taught
taught ; I;
I never
never enter
enter into
into Nirvana,
Nirvana, for for all
all

things
things are
are empty
empty being being devoid
devoid of
of birth
birth [and death]
[and death]. .
380.
380. There are
There are thirty-six
thirty-six different Buddhas, and
different Buddhas, and in in
each
each tenten different
different ones ones;; inin accordance
accordance with with thethe thought
thought of of
all
all beings
beings theythey share their lands.
share their lands.
381.
381. WhenWhen existence
existence is is discriminated
discriminated there there are
are varieties
varieties
of
of appearances
appearances;; in in like
like manner
manner the the Dharma-Buddha's
Dharma-Buddha's world world
may appear
may appear in its multiplicity,
in its multiplicity, which which in in reality
reality exists
exists not.
not.
382.
382. The
The Dharma-Buddha
Dharma-Buddha is is the
the true
true Buddha
Buddha and and thethe
rest
rest are
are his
his transformations
transformations ; according
;
according to to aa continuous
continuous flow flow
of their own
of their seeds, sentient
own seeds, sentient beings
beings see see their
their Buddha-forms.l
Buddha-forms. 1
383.
383. When [the [the mind
mind is] is] bound
bound up up with error and
with error and
appearance,
appearance, discrimination
discrimination is is set
set inin motion
motion;; (314)(314) suchness
suchness
is
is no
no other
other thanthan discrimination
discrimination and and discrimination
discrimination is is no
no
other
other than
than appearance.
appearance.
384.
384. The
The Self-nature
Self -nature Buddha,
Buddha, the the Enjoyment
Enjoyment Buddha,
Buddha,
the
the Transformation
Transformation Buddha, Buddha, the
the five
five Transformation
Transformation
Buddhas, and
Buddhas, and a a group
group of of thirty-six
thirty-six Buddhas-they
Buddhas they are are all
all

of the Self-nature
of the Self -nature Bllddha.2
Buddha. 2
1 After
After T'ang
T'ang and
and Wei.
1
Wei.
2 The
The five
five transformation
transformation bodies (pancanirmita) may
bodies (pancanirmita) may mean
mean those
2
those
transformation
transformation Buddhas
Buddhas who
who manifest
manifest themselves
themselves inin the five (
the five some
(some-
times
times six
six)) paths
paths of existence in
of existence in order
order to
to save
save the
the sentient
sentient beings
beings that
that
are suffering
are suffering there
there in
in the
the endless
endless wheel
wheel of
of transformation.
transformation. Accordin
Accordingg
 SA GAT HAKAM
SAGATHAKAM 257
257

385- (315-316)
385- (315-316) -406. -406. Chapter II,
((Chapter verses 101-123,
II, verses 101-123, with with
verse-divisions
verse-divisions occasionally
occasionally varying.
varying.))
407. Owing
407. Owing to seeds of
to seeds of habit-energy
habit-energy [that [that grow
grow from
from
the recognition]
the recognition] of
of an
an outer
outer world,
world, discrimination
discrimination takes
takes
place
place;; andand thereby
thereby the the relativity
relativity aspectl aspect is
1
is grasped,
grasped, and and
that which
that which is is grasped
grasped is is variously
variously imagined.imagined.22
(317)
(317) 408. When one
408. one depending
depending upon upon thethe mind
mind
recognises
recognises an an external
external world,
world, errorerror is is produced
produced ; error
;
takes
error takes

place from
place from these
these twotwo [causes]
[causes],, and and there
there is is no
no third
third cause.
cause.
409.
409. Depending
Depending on on that
that and and fromfrom that
that cause
cause error
error is is

produced
produced; ; the
the six
six (indryas
(indryas), ) , the
the twelve
twelve (ayatanas)
(dyatanas), , the
the
eighteen ((dliatus],
eighteen dhiihts ) , areare thus
thus said
said by by me me toto bebe of
of the Mind.
the Mind.
410.
410. [When
[When it
it is
is understood
understood that
that things
things are
are because
because
of]
of] the the combination
combination of of self-seeds
self-seeds and and an an external
external world
world
g1'iihya) , the
((grahya), the ego-attachment
ego-attachment is is abandoned.
abandoned.
411. Because of
411. Because of the the A layavijiiana the
Alayavijnana Vijfiana
the Vijfiana
[-system]
[-system] is is evolved
evolved ; because
;
because of of inner
inner support
support there is some
there is some-
thing
thing extern
externally
a lly appearing.
appearing.
412.
412. The
The unintelligent
unintelligent imagine imagine the the Samskrita
Samskrita and and
Asamskrita
Asamskrita to to bebe permanent,
permanent, while
while they
they are
are not,
not, as
as they
they
are
are like
like the
the stars,
stars, a a hair-net,
hair-net, an an echo,
echo, or or things seen in
things seen in a a
dream.
dream.
413.
413. [As they
[As they are
are]] likelike thethe city
city of of the
the Gandharvas,
Gandharvas, a a

mirage, or
mirage, or MayaMaya;; theythey are are not,
not, yet yet they
they are perceived [[as
are perceived as
if
if they were real]
they were real] ; so
;
so isis the
the relativity
relativity aspect
aspect of existence
of existence
(paratantra) .
(paratantra.) .

414. By
414. By means
means of of aa triple
triple mentality
mentality I teach the
I teach the self,
self,
senses,
senses, and
and their
their behaviour
behaviour; ; but
but the
the Citta,
Citta, Manas, and
Manas, and
Vijfi
Vijnana ana are
are devoid
devoid of of self-nature.
self-nature.

to
to the
the Shingon
Shingon doctrine
doctrine ofof the fourfold DhaI'makaya,
the fourfold Dharmakaya, thisthis lst
last trans
trans-
formation
formation or or manifestation
manifestation is is distinguished
distinguished from
from the
the generally accepted
generally accepted
transformation-Buddha
transformation-Buddha and and is
is given
given a a special
special position
position by
by itself.
itself. The
The
fourth
fourth oneone thus
thus inin the
the Shingon
Shingon isis known
known as as the
the Nishyandakaya,
Nishyandakaya, dis dis-
tinguishing it
tinguishing it from
from the
the third
third which
which is Nirmana- 01'
is Nirmal,la- or Nirmita-kaya.
Nirmita-kaya. This This
verse
verse isis quoted
quoted byby Amoghavajra
Amoghavajra (704-774)
(704-774),, one
one of
of the
the Indian
Indian Shingon
Shingon
Fathers,
Fathers, whowho settled
settled in China, in
in China, in one
one ofof his
his works called Pfi!EU
works called nnlw
G&S&felllBiftfll!
5i'J1UfU:-lliti*r'*
^iJUflifiigiSFIS (the (the Taisho
Taisho Tripitaka,
Tripitaka, No.
No. 870
870;; Nanjo
Nanjo Catalogue.
Catalogue,
No. 1433
No. 1433).). l I owe
owe this
this information
information to to Professor
Professor ShOun
Shoun Toganowo,
Toganowo, of of
Koya
Koya Buddhist
Buddhist Conege.
College.
1 2
"
KaZpitam = parikalpitam.
1
Tantram
Tantram = paratantram.
paratantram. KalpitampariTcal'pitam.
258
258 LANKAVATARA SUTRA
LANKAVATAEA
415.
415. The
The Citta,
Citta, Manas,
Manas, and VijfHina, the
and Vijnana, the twofold
twofold ego ego-
lessness,
lessness, the the fivefive Dharmas,
Dharmas, the [three] Svabhavas,-
the [three] Svabhavas, these
these
belong
belong to to the
the realm
realm of of the
the Buddhas.
Buddhas.
416.
416. Habit-energy
Habit-energy as
as cause
cause is is one,
one, but
but asas far
far as as form
form
((lakshana) goes it
Zaksha.'Y} a) goes it is
is triple ; (318)
triple; (318) this
this is
is the
the way
way in
in which
which
aa picture
picture of of one colour appears
one colour appears variously
variously on on the
the wall.
wall.
417. The
417. The twofold
twofold egolessness,
egolessness, the the Citta,
Citta, Manas,
Manas, and and
Vijiiana,
Vijnana, the the five
five Dharmas,
Dharmas, the [three] Svabhavas-they
the [three] Svabhavas they do do
not
not belong
belong to to my my essence.!
essence. 1
418. When
418. When the the 'Citta-form
Citta-form is is put
put aside,
aside, the
the Manas
Manas and and
Vijiiana removed,
Vijnana removed, and
and the
the [five] Dharmas,
[five] Dharmas, and
and the
the [three]
[three]
Svabhavas
Svabhavas abandoned,
abandoned, then then oneone attains
attains thethe essence
essence of of Tatha
Tatha-
gatahood.
gatahood.
419. The
419. The pure pure [essence
[essence of of Tathagatahood]
Tathagatahood] is is not
not
obtained
obtained by by body,
body, speech,
speech, andand thought
thought ; the
;
the essence
essence of of Tatha
Tatha-
gatahood
gatahood ((gotram gotrarh tathagatam
tatMgatam)) being being purepure is devoid of
is devoid of
doings.
doings.
420.
420. To
To be be pure
pure by by means
means of of the
the psychic
psychic faculties,
faculties,
and
and thethe self-mastery,
self-mastery, to
to be
be embellished
embellished with
with the
the S amadhis
Samadhis
and
and thethe powers,
powers, to
to be
be provided
provided with
with varieties
varieties of
of the
the will
will-
body-these
body these belong
belong to
to the
the pure
pure essence
essence of
of Tathagatahood.
Tathagatahood.
421.
421. To
To be be undefiled
undefiled in in inner
inner realisation,
realisation, to to be released
be released
from
from cause
cause and and form (hetulakshana) , to
form (hetulaksha't}a) ,
to attain
attain the
the eighth
eighth
stage
stage and
and the
the Buddha-stage-this
Buddha-stage this is is the
the essence
essence of of Tathagata
Tathagata-
hood.
hood.
422.
422. The
The Far-Going,
Par-Going, the the Good-Wisdom,
Good-Wisdom, the the Law-Cloud,
Law-Cloud,
and
and thethe Tathagata-stage-they
Tathagata-stage they belong belong to
to the
the essence
essence of of
Buddhahood,
Buddhahood, while
while the
the rest
rest are
are taken
taken up
up by by the
the two
two vehicles.
vehicles.
423.
423. Since
Since sentient
sentient beings
beings are are differentiated
differentiated as as to
to their
their
mentality
mentality and and individuality,
individuality, the Buddhas who
the Buddhas who have
have achieved
achieved
self-mastery
self-mastery over over their
their minds
minds teach
teach the the ignorant
ignorant the the seven
seven
stages.
stages.
424.
424. At At the the seventh
seventh stage
stage no no faults
faults arise
arise asas toto body,
body,
speech,
speech, andand thought
thought;; at at the
the eighth,
eighth, the the final abode [of
final abode [of con
con-
sciousness]
sciousness] ,
, it
it seems
seems to
to him
him like
like having
having crossed
crossed a
a great
great river
river
in
in aa dream.
dream.
(319)
(319) 425.
425. At At thethe fifth
fifth andand thethe eighth stage the
eighth stage the
1 Gotra, lit.
Gotra, lit. "family."
1
"family."
 SAGATHAKAM 259
259

Bodhisattvas
Bodhisattvas acquire acquire proficiency
proficiency in in mechanical
mechanical arts arts and
and phi
phi-
losophy
losophy and
and attain
attain kingship
kingship in
in the
the triple
triple world.
world.
426. Birth
426. Birth and and no-birth,
no-birth, emptiness
emptiness and and no-emptiness,
no-emptiness,
self- nature and
self -nature and no-self-nature,-these
no-self-nature, these are
are not
not discriminated
discriminated
[by
[by the
the knowing
knowing one] one] ; in
;
in Mind-only
Mind-only [no [no such
such things]
things] obtain.
obtain.
427. To discriminate, saying saying " This This iiss true,
true, this
this isis true,
' '
427. To discriminate, true,
this
this.. is
is false,
false," " isis teaching
teaching meant meant for the S
for the ravakas and
Sravakas and Prat
Prat-
yekabuddhas,
yekabuddhas, and and not not for
for thethe sons
sons of of the Buddha.
the Buddha.
428.
428. There is
There is neither
neither being-and-non-being,
being-and-non-being, nor nor thethe
aspect
aspect of
of momentariness,
momentariness, there
there are
are neither
neither thought-construc
thought-construc-
tions
tions (p1'ajfiapti)
(prajnapti) nor nor substances dravya,) ; nothing
substances ((dravya) ;
obtains
nothing obtains
in
in Mind -only.
Mind-only.
429. According to
429. According to conventional
conventional truth sa!mvriti) , things
truth ((samvriti) , things
are,
are, but
but notnot in in thethe highest
highest truth
truth;; to to bebe confused
confused in in things
things
not
not having
having self-nature-this
self -nature this belongs
belongs to to conventional
conventional truth. truth.
430. II establish
430. thought-constructions where
establish thought-constructions where allall things
things
are
are non-existent
non-existent; ; whatever
whatever expressions
expressions and
and experiences
experiences
that
that belong
belong to to the the ignorant
ignorant are are not not of of the
the truth
truth as as it is
it is

(tattva)
(tattva) . .

431.
431. Things
Things born born of of words
words seem seem to to belong
belong to to an
an objec
objec-
tive
tive realm
realm;; but but when when it it is
is perceived
perceived that they are
that they are born
born of of
words,
words, theythey become
become non-existent.
non-existent.
432. As
432. As no no pictures
pictures are are separable
separable from from the the wall,
wall, no no
shadow
shadow from from the the post,post, so are no
so are no [Vijiiana-]
[Vijnana-] waves stirred
waves stirred
when
when the the A laya [-ocean]
Alaya [-ocean] is pure [and
is pure [and quiet]
quiet],.
433.
433. ((Chapter
Chapter VI, VI, verse
verse 4 .
4.) )
320) 434.
((320) 434. It It is is taught
taught that that from from tthe he Dharma
Dharma
[-Buddha]
[-Buddha] comes comes the Nishyanda, and
the Nishyanda, and from
from the the Nishyanda
Nishyanda
the
the Nirmita
Nirmita;;1 these
1
these are are the
the original
original Buddhas,
Buddhas, the the rest
rest are
are
'
transformed
transformed bodies. bodies.
435-436.
435-436. (( Chapter
Chapter II, . verses 125-126.)
II, verses 125-126. )
437.
437. ((Chapter
Chapter II, II, verses
verses 123
123 and and 129.
129.))
438-439.
438-439. ((Chapter
Chapter II, II, verses
verses 127-128.)
127-128.)
440.
440. Do Do not not discriminate,
discriminate, sayingsaying ""Here Here is is emptiness,
emptiness," "
or
or saying again, ""Here
saying again, Here is is no
no emptiness"
emptiness"; ; both
both being
being and
and
non-being are
non-being are merely
merely imagined,
imagined, for for there
there is is no
no reality cor
reality cor-
rresponding
esponding to to thethe imagined.
imagined.
1 After
After T'ang.
1
T'ang.
260
260 LANKAVATARA SUTRA
LANKAVATARA
441.
441. The The ignorant
ignorant imagineimagine that that things
things originate
originate from from
the
the accumulation
accumulation of of qualities,
qualities, 61' atoms, or
or atoms, substances; but
or substances; but
there
there isis not
not aa single
single atom
atom in
in existence, and, therefore,
existence, and, therefore, there
there
is
is no
no external
external world.world.
442. Forms
442. Forms seen seen asas external
external are are due
due toto the
the imagination
imagination
of
of people,
people, they
they are are nothing
nothing but but thethe Mind
Mind itself
itself;; (321) there
(321) there
is
is nothing
nothing to to bebe seen
seen externally,
externally, and, and, therefore,
therefore, there there is is no
no
external
external world.
world.
443-444.
443-444. ((Chapter
Chapter III, verses 157-158.
III, verses 157-158.))
445-447.
445-447. ((Chapter
Chapter II, II, verses
verses 205-207.
205-207.))
448.
448. ((Chapter
Chapter II, II, verse
verse 209.
209.) ).

449.
449. ((Chapter
Chapter II, II, verse
verse 208.208.))
450.
450. ((Chapter
Chapter II, II, verse
verse 210.210.))
(322)
(322) 451.
451. As As the
the elephant
elephant who who is immersed in
is immersed in deep
deep
mud
mud is is unable
unable to to move
move about,
about, so the S
so the ravakas, who
Sravakas, who areare deeply
deeply
intoxicated
intoxicated with with the the liquor
liquor of of Samadhi,
Samadhi, stand stand still.
still.

452.
452. ((Chapter
Chapter II, II, verse
verse 135.)
135.)
453.
453. Space,
Space, the the hare
hare's 's horns,
horns, and and a a barren
barren womanwoman's 's
child
child are
are unrealities,
unrealities, and
and yet
yet they
they are
are spoken
spoken of
of [as
[as if
if real]
real] ;
;

so
so are
are all
all things
things imagined.
imagined.
454. The
454. The world world originates
originates from from habit-ener
habit-energy, gy, there
there is is

nothing
nothing whatever
whatever to to be designated as
be designated being and
as being and non-being,
non-being,
nor is
nor is there
there its its negation
negation;; thosethose who who seesee into
into this
this are eman
are eman-
cipated, as
cipated, as they
they understand
understand the egolessness of
the egolessness of things.
things.
455.
455. [Of
[Of the the three Svabhavas] one
three Svabhavas] one is is Parikalpita,
Parikalpita,
mutuality
mutuality is
is Paritantra,
Paritantra, and
and suchness
suchness is
is P
Parinishpanna ; this
arinishpanna ;
this
is
is always
always taught
taught by by meme inin the
the sutra.
sutra,
456.
456. (Chapter
(Chapter II, II, verse
verse 172. 172.))
457-458.
457-458. ((Chapter
Chapter II, verses 203-204.
II, verses 203-204.))
459.
459. The
The Citta, Citta, discrimination, thought-construction,
discrimination, thought-construction,
Manas, Vijnana,
Manas, Vijiiana, (323) (323) the the A Iaya, all
Alaya, all that
that which
which sets sets the
the
triple world
triple world in in motion,
motion, are are synonyms
synonyms of of Mind.
Mind.
460.
460. Life,
Life, warmth,warmth, the the Vijfiana,
Vijfiana, the the M aya; the
Alaya, the vital
vital
principle, Manas,
principle, Manas, Manovijnana,Manovijfiana,-these these are
are the
the names
names for
for dis
dis-
crimination.
crimination.
461.
461. The The body body is is maintained
maintained by by thethe Citta,
Citta, thethe Manas
Manas
always
always cognitates,
cognitates, the [Mano- ] vijfiana together
the [Mano-jvijnana together with with the the
Vijfianas cuts
Vijnanas cuts the world in
the world in pieces
pieces as objects of
as objects of Citta.
Citta.
 SAGATHAKAM 261
261

462-464.
462-464. ((Chapter
Chapter II, verses 3-5.)
II, verses 3-5.)
465-469 (324)
465-469 (324).. '(Chapter( Chapter II, verses 15-19.)
II, verses 15-19.)
470-471.
470-471. ( Chapter
(Chapter HI, III, verses
verses 7-8.
7-8.))
472.
472. [[Some
Some say say that]that] an an ego-soul
ego-soul really
really is, is, which
which is is

separate
separate from
from the
the Skandha-appearance,
Skandha-appearance, or
or that
that the
the Skandhas
Skandhas
really
really exist
exist ; [but]
;
[but] therethere is is after
after allall no
no ego-soul
ego-soul in in them.
them.
473. When
473. When one one's 's doings,
doings, together
together with with the passions
the passions
primary
primary and and secondary,
secondary, are are brought
brought to to light,
light, oneone perceives
perceives
the world
the world to to bebe thethe Mind Mind itselfitself andand isis released
released from from all all

sufferings.
sufferings.
474-487
474-487 (325-326)
(325-326).. ((Chapter
Chapter II, verses 20-33.)
II, verses 20-33.)
488.
488. The The extinction-knowledge
extinction-knowledge attained
attained by
by the the
S ravakas,
Sravakas, the
the birth
birth of
of the
the Buddhas,
Buddhas, and
and [that]
[that] of
of the
the Prat
Prat-
yekabuddhas
yekabuddhas and and Bodhisattvas-all
Bodhisattvas all takes place by
takes place by getting
getting
rid
rid of
of the
the passions.
passions.
489.
489. No No external
external forms forms are are inin existence,
existence, what what is is ex
ex-
ternal
ternal isis what
what is is seen
seen of of the
the }.I Iind itself
Mind itself ; as
;
as the
the ignorant
ignorant failfail
to
to understand
understand as as regards
regards the the Mind
Mind itself,
itself, they
they imagine
imagine the the
Samskrita
Samskrita [as real]
[as real] ..
490.
490. The
The insight
insight that that pluralities
pluralities are are ofof the
the Mind
Mind itself
itself
is
is withheld
withheld from from the bewildered who,
the bewildered who, not
not 1m owing
knowing what
what the
the
nature
nature of of the
the external
external world world is, is, are under bondage
are under bondage to to [the
[the
idea]
idea] of causation, and
of causation, and the fourfold proposition.
the fourfold proposition.
491.
491. There
There are are no no reasons,
reasons, no no statements,
statements, no no illustra
illustra-
tions,
tions, nono syllogistic
syllogistic members members to to the
the intelligent
intelligent who who know
know
that
that the
the external
external world world is is the
the reflection
reflection of of their
their ownown Mind.
Mind.
492. Do
492. Do notnot discriminate
discriminate by by discrimination,
discrimination, to to discrim
discrim-
inate
inate is characteristic of
is characteristic of the Parikalpita (imagination)
the Parikalpita (imagination) ; ;

depending
depending on
on the
the imagination,
imagination, discrimination
discrimination is
is evolved.
evolved.
493.
493. One One's 's habit-energy
habit-energy is
is the
the origin
origin [of all
[of all things]
things]
which
which are are mutually
mutually and and uninterruptedly
uninterruptedly lmitted knitted together
together;;
(327) as
(327) as dualism
dualism is is [primarily]
[primarily] externalexternal to to people
people's 's minds,
minds,
there
there isis no
no rising
rising of of it.it.

494.
494. Because
Because of of mindmind and and what
what belongs
belongs to to it,
it, there
there isis

discrimination, [the
discrimination, [the ignorant] ignorant] are
are comfortably
comfortably esta13lished
established
jn
in the
the triple
triple world
world;; that that an an external
external world
world of of appearances
appearances
is evolved
is evolved is is due
due to to thethe discrimination
discrimination of of self-nature.
self -nature.
495. Because of
495. Because of the the combination
combination of of appearances
appearances and and
262
262 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
seeds there
seeds there areare thethe twelve
twelve Ayatanas
Ayatanas;; because because of of the
the com
com-
bination
bination of of subject
subject and
and object,!
object,
1
I
I talk
talk of
of doings.
doings.
496. Like
496. Like images
images in in a a mirror,
mirror, like like a a hair-net,
hair-net, to to the
the
dim-eyed,
dim-eyed, the the mind
mind to to the
the ignorant
ignorant is is seen
seen enveloped
enveloped in in habit
habit-
energy.
energy.
497. Discrimination
497. Discrimination goes goes on on in in the
the world
world imagined
imagined by by
self-discrimination
self-discrimination;; but but there
there is is nono external
external world
world as as itit is
is

discriminated
discriminated by by the
the philosophers.
philosophers.
498. Like
498. Like thethe ignorant
ignorant who who not not recognising
recognising the the rope
rope
take
take it it for
for a a snake, people
snake, people imagine imagine an
an external
external world,
world, notnot
knowing
knowing that that itit is
is of
of Mind
Mind itself.
itself.

499. Thus
499. Thus the the rope
rope in in its
its ownown nature
nature is is neither
neither the the
one nor the
one nor the other
other ; but
;
owing to
but owing to the fault of
the fault not recognising
of not recognising
Mind
Mind itself,
itself, people
people go go on
on with
with their
their discrimination
discrimination over over thethe
rope.
rope.
500-501.
500-501. ((Chapter
Chapter III, III, verses
verses 82-83.)
82-83.)
328) 502.
((328) 502. WhileWhile the the imagined
imagined is is being
being imagined,
imagined, the the
imagination
imagination itself
itself has
has no
no reality
reality ;
; seeing
seeing that
that discrimination
discrimination
has
has nono reality,
reality, howhow doesdoes it it [[really]
really] take take place?
place
503. Form
503. (rupam, or
Form (ruparn, or matter)
matter) has has no no reality
reality ofof its
its

own, as
own, as is
is the case with
the case with a a jar,
jar, a a garment,
garment, etc. etc.;; in
in the world,
the world,
however, which
however, which has has no no realreal existence,
existence, discrimination
discrimination is is

carried
carried on. on.
504. If
504. If people
people discriminate
discriminate erroneously regarding the
erroneously regarding the
Samskrita
Samskrita sincesince thethe beginningless
beginningless past, past, how
how is
is the
the self-nature
self -nature
of beings an
of beings an error
error ?? Pray Pray tell me, 0 Muni.
tell me, Muni.
505. The
505. The nature
nature of of all
all beings
beings is is non-existent,
non-existent, and and what
what
is seen
is seen [as[as external]
external] is is nothing
nothing but but thethe Mind
Mind;; when
when the
the Mind
Mind
itself is
itself is not
not perceived
perceived discrimination
discrimination is is evolved.
evolved.
506.
506. When
When it it isis said
said that
that therethere are are nono such
such things
things
imagined
imagined as
as the
the ignorant imagine,
ignorant imagine, it
it means
means that
that there
there is is

something
something which which is is not recognised by
not recognised by the
the intellect.
intellect.
507. If
507. If it
it is
is said
said that
that something
something exists exists with
with the
the wise,
wise,
this
this isis not
not what
what is is discriminated
discriminated by by thethe ignorant
ignorant;; if if the
the
wise
wise andand thethe ignorant
ignorant walk walk the the samesame way,way, that which [is
that which [is
real]
real] with
with the
the wise
wise must
must be be a a falsehood.
falsehood.
508. To
508. To the
the wise
wise there
there is is nothing
nothing erroneous,
erroneous, therefore
therefore
1 .A.sraya
Airaya and iilambana,
alambana, depended
depended and
and depending.
1
depending.
 SAGATHAKAM
SAGATHAKAM 263
263

their
their mind
mind is is undefiled
undefiled;; thetlie ignorant
ignorant whosewhose mind mind is is un
un-
interruptedly
interruptedly defiled goes on
defiled goes on imagining
imagining the the imagined.
imagined.
509. It
509. It is
is like
like the
the mother
mother who who fetches
fetches forfor herher child
child aa
fruit
fruit from
from the air, saying,
the air, saying, " "0 0 son,
son, don't
don't cry,
cry, pick
pick thethe fruit,
fruit,
there
there are
are so so many
many of of them.
them." "
510.
510. In
In like
like manner
manner II make make all all beings
beings covet
covet varieties
varieties
of
of imagined
imagined fruit
fruit (329) whereby
(329) whereby I
I [lead
[lead them
them to]
to] the
the truth
truth
that goes beyond
that goes beyond the the antithesis
antithesis of of being
being andand non-being.
non-being.
511. The
511. The being
being [which
[which is is realised
realised by by the
the wise]
wise] having
having
never been
never been in in existence
existence is is not
not un ited with
united with causation
causation;; it it is
is

primarily
primarily unbornunborn and and yet born, while
yet born, while its its essence
essence is is not
not
obtainable.1
obtainable.
1

512. The
512. The unobtainable
unobtainable essence (alabdhatmaka) is
essence (alabdhatmaka) is

indeed
indeed unborn,
unborn, and
and yet
yet it
it is
is nowhere
nowhere separated
separated from
from causa
causa-
tion
tion;; nor
nor areare things
things as as they
they areare for
for this
this moment
moment anywhere
anywhere
separated
separated from from causation.
causation.
513. When
513. When the the visible
visible world
world is is thus
thus approached,
approached, it it is
is

anywhere
anywhere neither
neither existent
existent nornor non-existent,
non-existent, nOl' nor is is it not
it not-

existent-and-non-existent
existent-and-non-existent ; putting ; putting itselfitself under
under causation,
causation,
reality
reality is
is not
not the
the subject
subject of
of discrimination
discrimination to
to thethe wise.
wise.
514. The
514. The philosophers cherishing
philosophers cherishing wrong wrong ideas
ideas and
and the
the
ignorant
ignorant havehave theories
theories of of oneness
oneness and and otherness
otherness ; they
; they under
under-
stand
stand not
not that
that the
the world,
world, subject
subject to to causation,
causation, is is like
like Maya
Maya
and a
and a dream.
dream.
515. The
515. The supreme
supreme Mahayana
Mahayana is is beyond
beyond the the realm
realm ofof
words,
words, its
its meaning
meaning is is well
well elucidated
elucidated by by me,
me, but
but the the ignorant
ignorant
do
do not
not comprehend.
comprehend.
516. [The
516. [The doctrines]
doctrines] thus thus advanced
advanced by by thethe Sravakas
Sravakas
and philosophers are
and philosophers are tainted
tainted withwith jealousy
jealousy; they go astray
; they go astray
from
from reality,
reality, because
because their doctrines are
their doctrines are false
false theorisings.
theorisings.
517. Appearance,
517. Appearance, self-nature,
self -nature, form (samsthanam) , and
form (sa-rhsthanam) ,
and
name,-depending
name, depending on on these
these fourfour conditions
conditions all all kinds
kinds ofof
imagination
imagination are are carried
carried on.on.
518. Those
518. Those who who believe
believe in in the
the oneness
oneness or or the
the manyness
manyness
1. The
The meaning
meaning ofof this
this and
and what
what follow
follow isis this
this:: there
there is
is an
an absolute
x
absolute
being
being which
which precludes
precludes all form of
all form of qualification,
qualification, but
but without
without which
which this
this
world
world of
of cause
cause and effect is
and effect is impossible
impossible ; the
the absolute
; absolute is thus in
is thus one sense
in one sense
unobtainable,
unobtainable, and
and ye
yett in
in anothel'
another sense
sense it
it is
is the
the l'eason
reason of of this
this existence
existence
subject
subject to
to causation.
causation.
264
264 LANKAVATARA SUTRA
LANKAVATAEA SUTRA
[of
[of cause]
cause] ,, those
those who
who imagine Brahma god
imagine Brahma god or
or the
the authority
authority
of Isvara, (
of Isvara, (330) 330) those
those who
who take
take the
the sun
sun and
and the
the moon
moon for
for
an element-they
an element they are
are not
not my
my sons.1
sons.
1

519.
519. Those
Those who
who are
are equipped
equipped with a noble
with a noble insight
insight and
and
are
are thoroughly
thoroughly conversant
conversant with
with the suehness of
the suchness of reality,
reality, lrnow
know
well how
well how to turn over
to turn over ideas and reach
ideas and the other
reach the other shore
shore ofof
the
the Vijiiana.
Vijnana.
520.
520. This
This isis the
the seal
seal of
of emancipation
emancipation belonging
belonging toto
those
those sons
sons who
who [have
[have embraced]
embraced] mymy teaching
teaching;; it
it is
is released
released
from
from existence
existence and
and non-existence,
non-existence, removed
removed from
from coming
coming and
and
going.
going.
521. If
521. If karma disappears by
karma disappears by causing
causing aa transformation
transformation
in
in the
the world
world of
of matter rupa) and
matter ((rupa] and the
the Vijiianas,
Vijnanas, permanence
permanence
and
and impermanence
impermanence nono more
more obtain,
obtain, and
and transmigration
transmigration
ceases.
ceases.
522.
522. When
When this transformation takes
this transformation takes place,
place, the idea of
the idea of
matter
matter is
is shaken
shaken off,
off, space-relations are banished,
space-relations are banished, but karma
but karma
released
released from
from the fault of
the fault being and
of being and non-being
non-being abides
abides with
with
the
the Maya.
Alaya.
523. While
523. While matter
matter and
and Vijiiiinas
Vijnanas pass
pass into
into annihilation,
annihilation,
karma abides
karma abides with
with the being of
the being of the
the Maya
Alaya which
which isis not
not
destroyed,
destroyed, whereby
whereby there
there is
is the
the union
union of
of matter
matter and
and
Vijiianas.
Vijnanas.
524.
524. If
If people 's karma
people's karma which
which is
is in combination with
in combination with
them
them is destroyed, karma-succession
is destroyed, being thus
karma-succession being thus destroyed,
destroyed,
there
there will
will be
be no
no transmigration,
transmigration, no
no attainment
attainment of
of Nirvana.
Nirvana.
525. If
525. If karma
karma is is destroyed
destroyed together
together with
with matter
matter and
and
Vijiianas,
Vijnanas, and
and yet
yet is
is subject
subject to
to transmigration,
transmigration, matter
matter will
will
then
then subsist
subsist as
as it
it differs
differs in
in no
no way
way from
from karma.
karma.
526.
526. Mind citta) and
Mind ((citta) and matter
matter are
are neither
neither different
different nor
nor
not-different from
not-different from discrimination
discrimination;; there
there is
is no
no distinction
distinction of
of
all
all things
things as
as they
they are
are removed
removed from
from being
being and
and non-being.
non-being.
(331
(331)) 527.
527. The Parikalpita and
The Parikalpita and the
the Paratantra
Paratantra are
are
mutually dependent
mutually dependent and
and are
are not
not to
to be
be differentiated
differentiated;; thus
thus
with matter and
with matter and impermanency,
impermanency, they
they are
are mutually condi
mutually condi-
tioning.
tioning.
528.
528. Apart
Apart from
from oneness
oneness and
and otherness
otherness the
the [Pari-]
[Pari-]
The
The whole
whole verse is not
verse is not at
at all
all clear.
1
1 clear.
 SAGATHAKAM
SAGATHAKAM 265
265

kalpita
kalpita is is not
not knowable
knowable ; so ; so with
witli matter
matter and and impermanency
impermanency ; ;

how
how can
can one
one speak
speak of
of their
their being
being and
and non-being
non-being??
529. When
529. When the Parikalpita is
the Parikalpita is thoroughly
thoroughly understood
understood
[as
[as to
to its
its nature
nature], ] , the
the Paratantra
Paratantra is
is not
not born
born; ; when
when the the
Paratantra is
Paratantra understood, the
is understood, the Parikalpita
Parikalpita becomes becomes suchness.
suchness.
530. When
530. When the the Parikalpita
Parikalpita is destroyed my
is destroyed my Dharma
Dharma-
eye (netrl) 1 is
eye (netri)
1
is destroyed
destroyed;; and and there
there takestakes place
place within
within my my
teaching
teaching [the [the controversy
controversy of] of] assertion
assertion and and negation.
negation.
531. In
531. In this
this way, way, then,
then, andand at at that
that time,
time, there
there will
will
rise disparagers
rise disparagers of
of the
the Dharma,
Dharma, none
none of
of whom
whom are
are worth
worth
talking
talking withwith as as they
they are destroyers of
are destroyers of my
my Dharma-eye.
Dharma-eye.
532. As
532. As they
they are
are not
not taken
taken into
into the
the company
company of of the
the
intelligent,
intelligent, they they abandon
abandon the the life
life of
of thethe Bhikshu
Bhikshu ; and
;
and as as they
they
destroy
destroy the the Parikalpita,
Parikalpita, they they are
are engaged
engaged in in controversies
controversies
asserting
asserting and and negating.
negating.
533. As
533. As their
their insight
insight is is bound
bound up up with
with being
being andand non
non-
being,
being, whatwhat appears
appears to to their
their imagination
imagination resemblesresembles .a a hair
hair-
net,
net, Maya,
Maya, a a dream,
dream, the the Gandharva's
Gandharva's city, city, a a mirage,
mirage, etc.etc.

534.
534. He
He who who studies
studies underunder the the Buddhas
Buddhas may may not
not live
live
together with
together those who
with those who cherish
cherish dualism
dualism and and areare destroyers
destroyers
of
of others.
others.
535. But
535. But if if there
there are are Y ogins who
Yogins who seesee aa being
being separated
separated
from
from thethe imagination
imagination (332) (332) and and released
released fromfrom existence
existence and and
non-existence,
non-existence, he he [i. [i. e.e. aa Buddhist]
Buddhist] may may associate
associate withwith them
them
[i. e. such
[i. e. such Y ogins] .
Yogins] .

536.
536. It is
It is like
like a a mine
mine in in the
the earth producing gold
earth producing gold and
and
precious
precious stones
stones ;
;
it
it harbours
harbours no
no cause
cause of
of strife
strife in
in it,
it, and
and yet
yet
it
it furnishes
furnishes peoplepeople with various means
with various means of of subsistence.
subsistence.
537. Likewise,
537. Likewise, though though the the essence
essence ((gotra)gotra) 22 of
of all
all beings
beings
appears
appears various,
various, it it hashas nothing
nothing to do with
to do with karma
karma;; as as the
the
visible
visible world
world is non-existent, there
is non-existent, there is is no
no karma,
karma, nor nor isis the
the
path
path born
born of of karma.
karma.
538. As
538. As is is understood
understood by by the
the wise,
wise, allall things
things have
have no no
self-being,
self-being, but
but according
according to
to the
the discriminations
discriminations of
of the
the
ignorant
ignorant things
things appearappear to to exist.
exist.

539.
539. If
If things
things are
are not
not existent
existent as as discriminated
discriminated by by the
the
1 T'ang, *H ; Wei, Wei, t ilfiSU or
{ft or ;fttJ;; .
2 f:E
;

14 , J'ead
, read aftm'
after Wei. Wei.
266
266 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
ignorant,
ignorant, all all things
things being
being non-existent,
non-existent, there there areare no
no defile
defile-
ments
ments forfor any
any one.one.
540. Because
540. Because of of varieties
varieties of of defilement
defilement cherished
cherished by by
beings
beings there
there is
is transmigration,
transmigration, and
and the
the sense-organs
sense-organs are com
are com-
pleted
pleted ; being
; being bound
bound up up byby ignorance
ignorance and and desire
desire there
there isis the
the
evolution
evolution of of beings
beings possessed
possessed of of a a body.
body.
541. If
541. If beings
beings areare notnot existent
existent as as discriminated
discriminated by by the'
the
ignorant,
ignorant, there
there will will be
be no no evolving
evolving of the sense-organs
of the sense-organs in in
these beings,
these beings, which
which is not the
is not the Yogin
Yogin's 's [view]
[view]..
542.
542. If
If beings
beings themselves
themselves are are not
not and and yet
yet they
they become
become
the
the cause
cause ofof transmigration,
transmigration, then
then there
there will
will be
be an
an emancipa
emancipa-
tion '8 strivings.
tion which
which is is independent
independent of of people
people's strivings.
543.
543. If
If beings
beings are are non-existent
non-existent to to you,
you, how
how cancan there
there
be
be any
any distinction
distinction between
between the the wise
wise andand the the ignorant
ignorant ?? Nor Nor "
will
will there
there be be anything characterising the
anything characterising the wise
wise who
who are
are dis
dis-
ciplining
ciplining themselves
themselves for for thethe triple
triple emancipation.
emancipation.
((333) 544. The
333) 544. Skandhas, personal
The Skandhas, personal soul, soul, doctrines,
doctrines,
individuality
individuality and
and generality,
generality, no-signs, causation, and
no-signs, causation, senses
and senses
-ofof these
these I I talk
talk forfor the
the sake
sake of of the Sravakas.
the Sravakas.
545. No-cause,
545. No-cause, Mind-only,
Mind-only, the the powers
powers (vibkuti)
(vibhuti),, thethe
stages
stages [[of of Bodhisattvahood
Bodhisattvahood]] , the ,
the inner
inner realisation,
realisation, purepure
suchnesB-of
suchness of these these II talk
talk for the sake
for the sake of of the
the Bodhisattvas.
Bodhisattvas.
546. In
546. In thethe time
time to to come
come there
there willwill be be disparagers
disparagers of of
my
my teaching
teaching who, putting on
who, putting on the Kashaya robe,
the Kashaya robe, will
will talk
talk
about
about being-and-non-being
being-and-non-being and and itsits works.
works.
547. Things
547. Things born
born of
of causation
causation are
are non-existent-this
non-existent this
is
is the
the realm
realm of of thethe wise
wise ; a
;
thing imagined
a thing imagined has
has no
no reality,
reality, yet
yet
things
things are
are imagined
imagined by
by the
the theorisers.
theorisers.
548. In
548. In the the time
time to to come
come therethere willwill be be [[aa class
class of of
ignorant people
ignorant people headed
headed by] by] Km:tabhuj
Kanabhuj ; they
; they will talk about
will talk about
the
the non-existence
non-existence of work, and
of work, and will
will ruin
ruin the the people
people with
with
their evil
their evil theories.
theories.
549.
549. The
The worldworld is is originated
originated from from atoms,
atoms, atoms
atoms are are
causeless,
causeless, and
and there
there are
are nine
nine permanent
permanent substances--such
substances such
evil theories
evil theories theythey teach.
teach.
550.
550. [[They
They say say that]
that] substances
substances are are produced
produced by by sub
sub-
stances,
stances, andand so qualities by
so qualities by qualities
qualities;; and they destroy
and they destroy thethe
self-being
self-being of of all
all things [saying that]
things [saying that] it it is
is another
another being.
being.
 SAGATHAKAM . 267
267

551.
551. If
If it
it is
is said
said that
that originally
originally the the world
world was was not
not and
and
then evolved, it
then evolved, it must
must have have had had a a beginning
beginning;; but but my state
my state-
ment
ment isis that
that there
there is is no
no primary
primary limit limit toto transmigration.
transmigration.
(334)
(334) 552.
552. If
If all
all the
the innumerable
innumerable things
things in in the
the triple
triple
world
world were
were notnot andand thenthen evolved,
evolved, nobodynobody would would doubtdoubt if if

horns
horns grow
grow on on a bitch, or
a bitch, or a a she-camel,
she-camel, or or a a donkey.
donkey.
553.
553. If
If the
the eye,eye, form (rupa),, and
form (rupa) and Vijiiana
Vijnana were were notnot
and
and now
now they
they are,
are, straw-mats,
straw-mats, crowns,crowns, cloth, etc. would
cloth, etc. would be be
produced
produced fromfrom lumps
lumps of of clay.
clay.
554. A straw-mat
554. straw-mat is is not
not found
found in cloth, 1101'
in cloth, nor cloth
cloth inin a a
straw
straw matting
matting why; why
;
is
is it
it that
that by
by some
some combination
combination anything
anything
is not
is not produced
produced from from any any other
other thing
thing?
555.
555. That
That lifelife and
and the body so
the body called were
so called were not not and
and then
then
evolved
evolved ; all
all such
;
controversies as
such controversies as this
this have
have been declared by
been declared by
me
me [as
[as untrue]
untrue] . .

556.
556. The
The statement
statement has has been
been mademade first
first [against
[against the the
philosophers]
philosophers] and
and their
their views
views are
are warded
warded off
off; their
; their views
views
being warded off,
being warded off, I I will
will make
make my my own statement.
own statement.
557.
557. While
While II [first]
[first] make
make a
a statement
statement in
in behalf
behalf of of the
the
philosophical systems,
philosophical systems, let let not
not my disciples be
my disciples be disturbed
disturbed by by
[my] drawing
[my] drawing on on thethe dualism
dualism of of being
being ' and
and non-being.
non-being.
558.
558. That
That the the world
world is is born
born of of a a supreme
supreme soul soul and
and
that
that changes
changes are are due due to to thethe qualities,-this
qualities, this is is what
what the the
school
school of
of Kapita
Kapita teaches
teaches its its disciples
disciples ; but
;
but it it is
is not
not thethe right
right
way
way ofof thinking.
thinking.
559. There
559. There is is nono reality,
reality, no non-reality, nor
no non-reality, nor isis there
there
any
any [world
[world of] causation conditioned
of] causation conditioned by by causation
causation ; as;
there
as there
is
is nothing
nothing to to be
be characterised
characterised as causation, non-reality
as causation, non-reality nevernever
has
has its
its rise.
rise.

560.
560. My My statement
statement is is free
free from
from the the alternatives
alternatives of of
being
being and
and non-being,
non-being, is is removed
removed from from cause
cause and and condition,
condition,
has
has nothing
nothing to to do
do with
with birth
birth and and destruction,
destruction, and and is is removed
removed
from
from qualified
qualified [and qualifying]
[and qualifying]. .
561.
561. When the the world
world is is regarded
regarded as as like
like Maya
Maya andand aa
dream,
dream, exempt
exempt from from cause
cause and condition, (335
and condition, (335)) andand eternally
eternally
causeless, there is
causeless, there is no
no rising
rising of of imagination.
imagination.
562.
562. When existenceexistence is is always
always regarded
regarded as as resembling
resembling
the
the Ganc1harva's
Gandharva's [city] [city],, a mirage, aa hair-net,
a mirage, hair-net, and and asas free
free
268
268 LANKAVATARA SUTRA

from
from the
the alternatives
alternatives of of being
being andand non-being,
non-being, removed
removed from from
cause
cause and condition, and
and condition, causeless, then
and causeless, then the the mind
mind flows
flows clear
clear
of
of defilements.
defilements.
563. [The
563. [The philosophers
philosophers may may say say that]
that] if if there
there is is no
no
external
external reality, Mind-only
reality, Mind-only too
too will
will be
be non-existent
non-existent ;
; how
how can
can
Mind
Mind exist
exist without
without objective reality The
objective reality? [doctrine of]
The [doctrine of]
Mind-only!
Mind-only [therefore]
1
[therefore] is is untenable.
untenable.
564. [Further
564. [Further they they maymay say say that]
that] on on account
account of of anan
objective world
objective world of of realities,
realities, people
people's 's minds
minds are are aroused
aroused;; how how
can there
can there be be aa mind
mind without
without a a cause
cause?V [The
[The doctrine
doctrine of] of]
Mind-only!
Mind-only
1
is
is [therefore]
[therefore] untenable.
untenable.
565,
565. But
But suchness
suehness and and Mind-only!
Mind-only are
1
are realities belong
realities belong-
ing
ing to
to the
the teaching
teaching of
of the
the wise
wise ;;
neither
neither those
those who
who deny
deny nor nor
those who
those who affirm
affirm comprehend
comprehend my my teachings.
teachings.
566,
566. If If aa mind
mind is is said
said toto evolve
evolve on on account
account of of perceived
perceived
and
and perceiving,
perceiving, this this isis the
the mind
mind that
that . is
is of
of the
the world
world ; then
;
then thethe
Mind-only
Mind-only obtains
obtains not.not.
567,
567. When it is said
it is said that
that there
there is is something
something resembling
resembling
body, property,
body, property, and
and abode
abode produced
produced in
in a
a dream-like
dream-like manner,
manner,
aa mind,
mind, indeed,
indeed, is is seen
seen under
under the the aspect
aspect of of duality
duality;; but but
Mind itself
Mind itself is is not
not dualistic.
dualistic.
568.
568. As As aa sword
sword cannot
cannot cutcut itself,
itself, or or as
as a
a finger
finger cannot
cannot
touch
touch itsits own
own tip,tip, Mind
Mind cannot
cannot see see itself.
itself.

569.
569. In In the
the state
state of of imagelessness
imagelessness there there is no reality,
is no reality,
no Parikalpita,
no Parikalpita, no no Paratantra,
Paratantra, no no five Dharmas, no
five Dharmas, twofold
no twofold
mind.2
mind. 2
(336)
(336) 570.570, The The dualism
dualism of of giving-birth
giving-birth and and being
being-
born belongs
born belongs to
to the
the nature
nature of
of things
things; ; when
when I
I speak
speak of of the
the
giving-birth
giving-birth of things that
of things have no
that have no self-nature,
self-nature, it
it is
is on
on
account
account of of a a hidden
hidden meaning.
meaning.
571.
571. If
If multiplicities
multiplicities of of forms
forms are are born
born ofof imagination,
imagination,
there
there will
will be something of
be something of objectivity
objectivity in in [the
[the notion
notion of] of]
space,
space, inin [that
[that of] of] a a hare
hare's 's horns.
horns.
572. When
572. When an an objective
objective reality
reality is is of
of mind,
mind, thisthis reality
reality

1 For these citta'Jniitra,

For these cittamatra, T'ang
T'ang has
has /lfiMlt instead
instead ofof IIftj
Bftift.. Ordi
1
fiftlj^ Ordi-
narily
narily 1Ift
Hfiiit is for vijnanamiitra
is for mjnanamatra or or vijnapti1niit1'a,
vijnaptimatra, and and not not for oitta
for citta-
m.atra.
m&tra. In
In this respect Wei is
this respect consistent, f01'
is consistent, for it it has
has 1Ift1\l. throughout.
l$=i(l> throughout.

2
2
After
After T'ang.
T'ang.
 SAGATHAKAM 269
269

does
does not
not belong
belong to to imagination
imagination ; but
;
but reality
reality born
born of
of imagina
imagina-
tion is
tion is something
something other other thanthan mind
mind and and is unobtainable.
is unobtainable.

573.
573. In In a a transmigration
transmigration that that has has nono beginning,
beginning, an an
objective
objective world world nowhere nowhere obtains obtains;; when when therethere is is no no
nourishing mind,
nourishing mind, where where can can an an objective
objective semblance
semblance take take
its rise
its rise ??
574.
574. If
If there
there is is any
any growth
growth from nothingness, horns
from nothingness, horns
will
will grow
grow on
on a
a hare
hare ;
; let
let no
no discrimination
discrimination take
take place,
place, think
think-
ing
ing that
that something
something grows grows out out ofof nothing.
nothing.
575. As
575. As there
there is is nothing
nothing existing
existing now, now, so so there
there waswas
nothing
nothing existing
existing previously
previously;; where where therethere is is no
no objective
objective
world,
world, howhow can can a a mind
mind whichwhich is bound up
is bound up with
with anan objective
objective
world
world take
take its
its rise
rise ?
?

576.
576. Suchness,
Suchness, emptiness,
emptiness, [reality-]
[reality-] limit, Nirvana, the
limit, Nirvana, the ,
Dharmadhutu,
Dharmadhatu, no-birth
no-birth of
of all
all things, self-being-these
things, self-being these
characterise
characterise the the highest
highest truth.
truth.
577. The
577. The ignorant,
ignorant, who who cherish
cherish [the [the notion of] being
notion of] being
and
and non-being,
non-being, by by imagining
imagining causes causes and and conditions,
conditions, are are
unable
unable to to understand
understand that that allall things
things are are causeless
causeless and and
unborn.
unborn.
7 8. The
5578. The Mind Mind is is manifested
manifested;; there there is is no
no objective
objective
world
world of of pluralities
pluralities whose
whose cause
cause is
is in
in the
the beginningless
beginningless past past ;
;

(337) if
(337) if there
there is is 110 objective world
no objective world sincesince the beginningless
the beginningless
past,
past, how does individualisation1
how does individualisation1 ever ever come
come to to exist
exist??
579. If
579. If anything
anything grows from nothingness,
grows from nothingness, the poor will
the poor will
become
become rich rich;; when
when there there is is no objective world,
no objective world, how
how cancan a a
mind
mind be be born
born?? Pray Pray tell me, 0 Muni.
tell me, lVIuni.
580.
580. As As all all this
this is is causless,
causless, there
there is is neither
neither mind
mind nornor
objective
objective world
world ;
; as
as the
the mind
mind is is not born, the
not born, the triple
triple world
world is is

devoid
devoid of of doings.
doings.
581-613 (338-341
581-613 (338-341). ) . ((Chapter
Chapter III, verses 86-117.
III, verses 86-117.))
614. The
614. The statement
statement that that a a hare
hare hashas no no horns
horns isis made
made
out
out of
of the reasmings concerning
the reasonings concerning a a jjar,
ar, aa garment,
garment, a a crown,
crown,
and
and a a horn
horn;; where
where there there is is no
no complete
complete cause,cause, there
there isis no
no
[real] existence
[real] existence;; thus thus you you should
should know.
know.
615.
615. There
There is is non-existence
non-existence when when proofproof ofof existen
existencece [is
[is
produced]
produced]; ; non-existence
non-existence does
does not
not prove non-existence;;
prove non-existence
1. Accordin
Accordingg to T'ang, viSesha
to T'ang, vieslia here
here is
is evidently citta.
evidently citta.
270
270 LANKAVATARA SUTRA

existence, indeed,
existence, indeed, looks for non-existence,
looks for non-existence, they they look
look forfor each
each
other
other andand are
are mutually
mutually conditioned.
conditioned.
616.
616. If If itit is thought,; again,
is thought again, that that something
something appearsappears
depending
depending on on something
something else, else, thethe something
something thus thus depended
depended
upon
upon mustmust bebe causeless,
causeless, butbut there
there is is nothing
nothing thatthat is is causeless.
causeless.
617. If
617. If [it
[it is
is said that] there
said that] there is is another
another reality
reality which
which
is depended on,
is depended hen this
on, ttlien this must
must havehave stillstill another [reality to
another [reality to
depend
depend on] on] ;;
this
this is
is commiting
commiting the
the fault
fault of
of non-finality
non-finality may ;
; may
it
it not
not endend inin reaching
reaching nowhere
nowhere?
618.
618. Depending
Depending on leaves, pieces
on leaves, pieces of wood, etc.,
of wood, etc., the
the
magical
magical charm charm is is effected
effected;; in in like
like manner,
manner, pluralities
pluralities of of
objects depending
objects depending on on some
some [other]
[other] objects
objects are are manifested
manifested
to
to the
the people.
people.
619. The
619. The magical
magical net net is is neither
neither the the leaves
leaves nor nor thethe
pieces
pieces of
of wood,
wood, nor
nor the
the pebbles ;
pebbles; (342) (342) it
it is
is owing
owing to to the
the
magician that
magician that the magic scene
the magic scene is is perceived
perceived by by thethe people.
people.
620.
620. Thus
Thus when when something
something [of [of magic]
magic] depending
depending on on
some
some objects
objects is is destroyed,
destroyed, dualismdualism ceasesceases at the moment
at the moment of of
seeing
seeing;; howhow willwill there
there bebe anything
anything of discrimination?
of discrimination
621.
621. The discriminated by
The discriminated by discrimination
discrimination exist not,
exist not,
and discrimination itself
and discrimination itself doesdoes not not obtain
obtain;; discrimination
discrimination
being
being thusthus unobtainable,
unobtainable, there there is is neither
neither transmigration
transmigration nor nor
Nirvana.
Nirvana.
622.
622. Discrimination
Discrimination now now being
being unobtainable,
unobtainable, it it is
is not
not
aroused
aroused;; discrimination
discrimination not not being
being aroused,
aroused, how
how can
can a
a mind
mind
rise
rise ? Mind-only
Mind-only then then isis not
not tenable.
tenable.
623.
623. When thoug'ht thought is is divided
divided into into many,
many, the the teaching
teaching
lacks
lacks in in validity
validity ; and
; and owing
owing to to the
the absence
absence of of validity,
validity, therethere
is
is no
no emancipation,
emancipation, nor nor is
is there
there multitudinousness
multitudinousness of objects.
of objects.
624. There
624. There is is no
no such
such objective
objective world world as as isis discrim
discrim-
inated
inated by by the
the ignorant
ignorant; ; when
when the
the Mind
Mind goes
goes astray on
astray on
account
account of of habit-energy,
habit-energy, it
it manifests
manifests itself
itself like
like images.
images.
625. All
625. All things
things are are unborn
unborn and and havehave nothing
nothing to to do
do
with
with being
being and and non-being
non-being:: all all isis nothing
nothing but but Mind
Mind and and is is

delivered from
delivered from discrimination.
discrimination.
626.
626. ForFor thethe ignorant
ignorant things"
things are are said
said toto be
be causal,
causal, butbut
not
not for
for the
the wise
wise ; when
;
when thethe self-nature
self -nature of of Mind
Mind is liberated,,
is liberated

it becomes pure
it becomes pure where
where thethe wise
wise havehave their
their abode.
abode.
 SAGATHAKAM 271
271

627.
627. Thus,
Thus, the the Samkhya,
Samkhya, the the Vaiseshika,
Vaiseshika, the the naked
naked
philosophers, the
the Brahmin
Brahmin theologians,
theologians, followers
followers of of S iva,
Siva,
philosophers,
(343) cherishing views based 011 being and non-being, are
(343) cherishing views based on being and non-being, are
destitute
destitute of of the
the truth
truth of solitude.
of solitude.
628. Having
628. Having no self-nature,
no self being unborn,
-nature, being unborn, being empty,
being empty,
being
being like
like Maya,
Maya, beingbeing' free
free from
from defilements-to
defilements to whom
whom is this
is this

taught
taught by by the
the Buddhas
Buddhas as
as well
well as
as by yourself
by yourself
?

629.
629. For the
For the sake
sake ofof the
the Y ogins who
Yogins who areare pure
pure in in mind,
mind,
spiritual
spiritual discipline
discipline (yoga)
(yoga) is
is taught
taught by
by the
the Buddhas
Buddhas who
who
are
are free
free from theories and
from theories and speculations,
speculations, and and such
such is is also
also
proclaimed
proclaimed by me.
by me.
630.
630. If
If all
all this
this is is the
the Mind,
Mind, wherewhere does do^s
the world
the world
stand
stand ?
1 Why
Why are
are men
men seen
seen coming
coming and
and going
going n
on earth
earth 9?
631.
631. As As aa bird
bird moves
moves in in the
the airair according
according to
to its
its fancy
fancy
without
without abiding
abiding anywhere,
anywhere, without
without depending
depending on on anything,
anything,
as
as ifif moving
moving on on earth
earth;;
632. So
632. So people
people withwith allall their
their discrimination
discrimination move move along,
along,
walk
walk about
about in in the
the Mind
Mind itself
itself like
like a a bird
bird moving
moving in in the
the air.!
air.
1

633.
633. Tell
Tell me me howhow something
something looking looking likelike body,
body, prop
prop-
erty,
erty, andand abode
abode risesrises from
from, the
the Mind.
Mind. How does appearance
does appearance
take
take itsits rise
rise? Why
Why is is Mind-only
Mind-only? Pray Pray tell me.
tell me.

634. Body,
634. property,
Body, property, and
and abodc
abode are
are appearances
appearances and and
their
their rise
rise isis due
due to to habit-energy ; appearances
habit-energy; appearances are
are born
born of
of
irrationality ayukta) , their
irrationality ((ayukta), their rise
rise is
is due
due toto discrimination.
discrimination.
635. Objectivity
635. Objectivity discriminated
discriminated makes makes the the world,
world, a a
mind
mind takestakes itsits rise
rise from
from [recognising]
[recognising] objectivity
objectivity;; when when
it
it is
is clearly
clearly perceived
perceived that that what
what is is seen
seen isis the
the Mind
Mind itself,
itself,
discrimination
discrimination ceases. ceases.
(344)
(344) 636.
636. When discrimination
discrimination is is seen
seen [as
[as to
to its
its true
true
nature,
nature, it
it is
is noticed
noticed that]
that] name
name and
and sense
sense are
are to
to be
be disjoined
disjoined
viswrhyukta) ,22 then
((visamyuMa) ,
then both
both knowledge
knowledge and and knower
knower will will bebe dis
dis-
carded,
carded, and and oneone is released of
is released of the
the Samskrita.
Samskrita.

1 This
This means
means that
that in
in spite
spite of
of our
our discr iminations and
discriminations and imaginings
imaginings
we cannot
cannot get
get away from the
away from control of
the control Mind-only, which
of Mind-only, which is,
is, religiously
religiously
expressed,
expressed, Amitabha Buddha pursues
Amitabha Buddha pursues sentient
sentient beings,
beings, as
as is
is taught
taught inin
Shin Buddhism, in
Shin Buddhism, in spite of their
spite of their struggle
struggle toto run
run away
away from
from hishis all
all-
embracing
embracing love.
love. Thus interpreted, this
Thus interpreted, verse gives
this verse gives us
us aa new
new outlook
outlook
in
in the
the philosophy
philosophy ofof the
the Laitlaii vatiira.
Lankavatara.
!l This
This is
is the
the reading
reading ofof T'ang.
2
T'ang.
272
272 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
637. To
637. To abandon
abandon both both name
name and and sense,
sense, this
this isis the
the way
way
of
of all the Buddhas
all the Buddhas; ;l
1
those
those who
who wish
wish to
to get
get enlightened
enlightened in
in
any other
any other wayway willwill not
not attain
attain enlightenment
enlightenment for for themselves,
themselves,
nor
nor for
for others.
others.
638.
638. ((Chapter
Chapter VI, verse 5.)
VI, verse 5.)
639.
639. When the the world
world is is seen
seen detatched
detatched from from knowledge
knowledge
and
and know ability,
knowability, there
there is
is no
no meaning
meaning to
to it,
it, and
and discrimina
discrimina-
tion ceases to
tion ceases to gogo forth.
forth.
640.
640. By By seeing into
seeing into [the
[the nature
nature of] of] Mind
Mind therethere is is the
the
cessation
cessation of of discrimination
discrimination as as regards
regards works works and and words
words ; by
; by
not
not seeing
seeing intointo [the
[the true
true nature
nature of] Self-mind, discrimina
of] Self-mind, discrimina-
tion evolves.
tion evolves.
641. Foul'
641. Four of of the
the Skandhas
Skandhas are are formless arupi'l}a) ,
formless ((arupina),
they
they cannot
cannot be be numbered
numbered;; the the elements
elements differ differ from from one one
another, how
another, how can can they
they produce
produce such pluralities of
such pluralities forms
of forms
(rupa) 1
(rupa)
642.
642. When [the [the notion
notion of] of] individuality
individuality is is abandoned,
abandoned,
we
we have
have no elements, primary
no elements, primary and and secondary
secondary;; if if [we[we say
say
that] form
that] form is is produced
produced by by other
other qualities,
qualities, why why not not
.
by
by the
the
Skandhas y22
Skandhas?
643.
643. When one one is is emancipated
emancipated from from the the A yatanas and
Ayatanas and
Skandhas,
Skandhas, seeing seeing them
them as
as free
free of
of individual
individual signs,
signs, thenthen the
the
mind
mind is liberated because
is liberated because of seeing the
of seeing the egolessness
egolessness of of things.
things.
(345) 644.
(345) 644. From
From the the differentiation
differentiation of of an an objective
objective
world
world and and thethe senses,
senses, thethe Vij:fiana
Vijfiana is is set
set inin motion
motion in in eight
eight
ways
ways ; thus
;
thus thethe aspects
aspects [of self -nature] 3
[of self-nature]
3
are
are three,
three, but but when
when
imagelessness
imagelessness obtains obtains they they all cease.
all cease.
645. 'When
645. 'When dualism
dualism is is cherished,
cherished, the the A laya sets
Alaya sets upup inin
the
the Manas the consciousness of an ego and
Manas the consciousness of an ego and its its belongings,
belongings,
and
and the
the Vij:fianas
Vijnanas ; when ;
when this this is
is penetratingly perceived, they
penetratingly perceived, they
all
all subside.
subside.
646.
646. When the the immovable
immovable is seen, oneness
is seen, oneness and and otherness
otherness
being
being discarded,
discarded, then then -there
there will
will be be nono more
more discriminating
discriminating
of
of the
the two,
two, ego ego and
and itsits belongings.
belongings.
647.
647. Nothing
Nothing evolving,
evolving, therethere is is no
no growth,
growth, nor nor is is there
there
1 Read
Bead after
after T'ang.
T'ang. The
The Sanskrit
Sanskrit text
text is
is too
too obscure
obscure for
for intel
1
intel-
ligent
ligent reading.
reading.
!l Not
Not clear.
s
clear.
S That
That is,
is, Svabhavalakshat;la.
3
Svabhavalakshana.
 SAGATHAKAM 273
273

any
any cause
cause to to setset the
tlie VijiHinas
Vijnanas in in action
action;; work
work and and cause
cause
being removed, there
being removed, there is cessation and
is cessation and nothing
nothing is is aroused.
aroused.
648. Pray
648. Pray tell tell me
me thethe whywhy of of discrimination,
discrimination, of of Mind
Mind-
only, and
only, and of of the
the world.
world. Why
Why is
is the
the world
world said
said to
to be
be dis
dis-
joined
joined from
from causes, discarding
causes, discarding qualified qualified and
and qualifying
qualifying??
649. The
649. The MindMind is is seen
seen as as manifold
manifold when when visible
visible forms
forms
are
are discriminated
discriminated ; as ;
as itit is
is not
not clearly
clearly perceived
perceived that that what
what isis

seen
seen isis of
of the
the Mind,
Mind, there
there is is something
something other other than
than the the Mind,
Mind,
because
because [the [the dualism
dualism of] of] aa mind
mind and and an an external
external worldworld is is
clung
clung to. to.
650.
650. When [the [the world]
world] is is not
not understood
understood with with intel
intel-
ligence
ligence there
there is
is nihilism ;
nihilism; [but] [but] the
the Mind
Mind being asserted,
being asserted,
how
how is is itit that
that this does not
this does not givegive rise
rise toto realism
realism ((astitva-
astitva
dr'ls hti)
drishti) ?
?

651.
651. Discrimination
Discrimination is is neither existent
neither existent nor nor nonnon-
existent, therefore, realism
existent, therefore, realism does does not not arise
arise;; as
as itit is
is clearly
clearly
understood
understood that that what
what is is seen
seen is is of
of Mind-only,
Mind-only, no no discrimina
discrimina-
tion
tion is is set
set to
to work.
work.
652.
652. Discrimination
Discrimination not not rising,
rising, there
there is is a
a turning-back
turning-back
(paravritti)
(paravritti] ,
, and
and there
there is
is no
no dependence
dependence on
on anything
anything ; (346)
; (346)
when
when things
things are are regarded
regarded as as subject
subject to to causation,
causation, the the four
four-
fold
fold proposition
proposition obstructs
obstructs [the [the way
way of of truth]
truth] .
.

653.
653. Different
Different expressions
expressions are are distinguished
distinguished but but none
none isis

verifiable
verifiable ; in
;
in all these there
all these there is is aa necessary
necessary implication
implication which which
rises
rises from
from thethe notion
notion of of a primary causal
a primary causal agency.1
agency.
1

654. By
654. maintaining
By maintaining the
the combination
combination of causes
of causes and and
conditions,
conditions, a
a primary
primary causal
causal agency
agency is
is warded
warded off
off;; when
when aa
chain
chain of causes is
of causes held to
is held to be impermanent, the
be impermanent, the fault
fault ofof
permanency
permanency is is avoided.
avoided.
655.
655. There
There is is neither
neither birth birth nornor destruction
destruction where where the the
ignorant
ignorant see see impermanency
impermanency ; nothing; nothing is is ever
ever destroyed,
destroyed, what what
is
is seen
seen [as real] is
[as real] is due
due to to [the
[the idea of] aa causal
idea of] agency.22
causal agency.
How is is the
the unseen
unseen [born][born] ?? By By what does the
what does the impermanent
impermanent
world
world comecome into into existence
existence?
656.
656. ((Second
Second line line only,
only, Chapter
Chapter III, verse 62.)
III, verse 62.)

Not
Not quite
quite clear.
1
clear.
2 In th
In thee Sanskrit
Sanskrit text
text this
this line
line is made to
is made to belong
belong to
to the
the next
next
vers e, whic
verse, h is
which is wron g.
wrong.
274
274 LANKAVATARA
LANKAVATARA SUTRA
SUTEA
657-662
657-662 (347) (347).. ((Chapter
Chapter III, verses 62-68.)
III, verses 62-68.)
663.
663. The
The gods,gods, the
the Asuras,
Asuras, mankind, the
mankind, the animals,
animals,
hungry ghosts,
hungry ghosts, and
and Yama
Yama's 's abode-these
abode these six
six paths
paths of of ex
ex-
istence
istence areare enumerated,
enumerated, where where sentient
sentient beings
beings are are born.
born.
664.
664. According
According to to one
one's's karma,
karma, be be it
it superior,
superior, inferior,
inferior,
or
or middling,
middling, one one is is b,?rn
bprn in in these
these [six][six] paths
paths ; guarding
; guarding all all

that
that isis good,
good, [one
[one willwill attain]
attain] an an excellent
excellent emancipation.
emancipation.
665.
665. The
The company
company of of the
the Bhikshus
Bhikshus is is taught
taught by by youyou
that
that there
there is is birth
birth and and death
death at at every
every moment; pray tell
moment ; pray tell
me
me its
its meaning.
meaning.
666.
666. As As oneone form
form changes
changes into into another,
another, so so is
is the
the mind
mind
born
born andand broken
broken up up ; thence
;
thence I I tell
tell mymy disciples
disciples how how uninter
uninter-
ruptedly
ruptedly and and momentarily
momentarily birth- birth- [and-death]
[and-death] takes takes place.
place.
667.
667. In In like
like manner
manner discrimination
discrimination also also rises
rises andand dis
dis-
appears with
appears with every
every single
single formform;; where where there
there is is discrimina
discrimina-
tion, there are
tion, there are living
living beings
beings;; outside
outside of of itit there
there are are no no
living beings.
living beings.
668.
668. At At every
every moment
moment there there is is aa disjunction,
disjunction, this this isis
called
called causation ;
causation; (348) (348) when
when one
one is
is liberated
liberated from
from the
the notion
notion
of rupa) , there
form ((rupa),
of form there is is neither
neither birthbirth nor death.
nor death.
669.
669. WhenWhen dualism
dualism is is upheld,
upheld, there there rise
rise causation-born
causation-born
and
and no-causation-born,
no-causation-born, ignorance ignorance and and suchness,
suehness, etc. etc.;; not
not toto
be
be dualistic
dualistic is is suchness.
suehness.
670. When causation
670. causation [-born][-born] and and no-causation-born
no-causation-born
[are distinguished]
[are distinguished], things , things are
are differentiated,
differentiated, there there are are
permanency,
permanency, etc., etc., there
there are
are effect, cause,
effect, cause, and
and causation.
causation.
671.
671. As long long as as the
the notion
notion of of cause
cause andand effect
effect is is upheld,
upheld,
there
there is is no
no difference
difference between
between the the philosophers
philosophers ; this ;
this is is your
your
teaching as
teaching as well
well as as that
that of of [other] Buddhas;; 0 Mahamuni,
[other] Buddhas Mahamuni,
such
such areare not
not the
the wise
wise ones.
ones.
672.
672. Within
Within the the body,
body, measuring
measuring one one vyana/
vyana, there
1
there is is

aa world
world;; thethe cause
cause of of its
its rising,
rising, the the attaining
attaining of of cessation,
cessation,
and
and the
the path (p'ratipad) -this
path (praUpad) this I I teach
teach toto sons
sons of of the
the Victor.
Victor.
673.
673. By clinging
By clinging to
to the
the three
three Svabhavas,
Svabhavas, perceived [[or
perceived or
grasped]
grasped] and
and perceiving [or
perceiving [or grasping] grasping] are
are manifested
manifested; ; the
the
simple-minded discriminate objects.
simple-minded discriminate objects, as belonging to
as belonging to the
the world
world
and
and to
to the
the super-world.
super-world.
1 The
The measure
measure of
of two
two extended
extended arms.
1
arms.
 SAGATHAKAM 275
275

674. From
674. From the the viewpoint
viewpoint of of relativity
relativity the the notion
notion of of
Svabhava has been
Svabhava has been upheld, upheld, but
but in
in order
order to
to ward
ward off
off one-sided
one-sided
views
views thethe Svabhava
Svabhava is is not
not toto be
be diseriminated.
discriminated.
675. As
675. As faults
faults and and defeets
defects are are sought,
sought, the the prineiple
principle is is

not
not established,
established, nor
nor is
is the
the mind
mind [properly]
[properly] set
set to
to work
work ;
; this
this
is
is due
due to to the rising of
the rising of dualistie
dualistie notionsnotions;; non-duality
non-duality is is

suehness.
suchness.
(349) 676. [If
(349) 676. [If one one should
should think think that]that] thethe Vijfiana,
Vijnana,
ete.
etc. are
are originated
originated by by ignoranee,
ignorance, desire, desire, and and karma,
karma, this this is is

wrong,
wrong, forfor the
the fault
fault of
of non-finality
non-finality is
is eommitted
committed ;
; this
this being
being
eommitted,
committed, the the rise
rise of of the
the world becomes impossible.
world becomes impossible.
677. The
677. The fourfold
fourfold destruetion
destruction of of things
things is is told
told byby thethe
unenlightened
unenlightened; ; diserimination
discrimination is
is said
said to
to rise
rise in
in two
two ways
ways; ;
[in
[in faet,]
fact,] there
there is is no existenee, no
no existence, non-existence. When one
no non-existenee. one
is released
is released fromfrom the the fourfold
fourfold proposition,
proposition, one one abandons
abandons
dualism.
dualism.
678. Diserimination
678. Discrimination may may rise rise in in two
two ways,
ways, but but when
when
it
it is
is seen [in its
seen [in its true
true nature]
nature], , it
it will
will never
never rise
rise [again]
[again] ; for;
for
in
in all
all things
things not
not being
being born
born there
there is
is the
the awakening
awakening of
of intel
intel-
ligenee
ligence ; 'b ut!1 where
but
;
where there there is is the
the birth
birth of things, this
of things, this isis owing
owing
to
to diserimination
discrimination; ; let
let one
one not
not diseriminate.
discriminate.
679. 2 Pray
679.2 Pray tell tell me, me, 0 Lord,
Lord, aboutabout the the truth
truth in in order
order to to
cheek dualistie views,
check dualistie views, [so that] II and
[so that] others may
and others may not eherish
not cherish
the
the [dualism
[dualism of] being and
of] being and non-being.
non-being.
680. And
680. And [thus] [thus] we we maymay keep keep ourselves
ourselves away away from from
the
the philosophers ' teaehings
philosophers' teachings and
and also
also from
from the
the S ravakas
Sravakas and
and
Pratyekabuddhas
Pratyekabuddhas ;
;
for
for it
it behoves
behoves the
the Bodhisattvas
Bodhisattvas not
not to
to
lose
lose the
the life
life of
of enlightenment
enlightenment as
as realised
realised by
by the
the Buddhas.
Buddhas.
681.
681. To
To bebe delivered
delivered from from [the [the notion
notion of] of] eause
cause andand
no-cause,
no-cause, not
not toto be born, and
be born, and being
being one-these
one these are are synonyms
synonyms ; ;

[the
[the ignorant]
ignorant] are are bewildered
bewildered by by them,
them, but but the
the wise
wise always
always
rise
rise above
above them.
them.
682.
682. All All things
things appear appear like like a a eloud,
cloud, a a multitude
multitude of of
elouds,
clouds, a
a rainbow
rainbow; they ; they are
are like
like a
a vision,
vision, a
a hair-net,
hair-net, Maya,
Maya,

1 That
That which
which follows
follows forms
forms the
the first
first half
half of
of verse 678 in
in the
1
verse 678 the
Sanskrit
Sanskrit text.
text.
2 The verse 679
679 here
here is
is composed
composed ofof the second half
half of 679 and
and
2
The verse the second of 679
the
the first
first line
line of 680 in
of 680 in the
the Sanskrit
Sanskrit text.
text.
276
276 LANKAVATARA SUTRA

etc., they
etc., they are are born
born of of self-discriminat
self -discrimination ion ; and
;
and yet
yet thethe philos
philos-
ophers
ophers discriminate the world as born of
discriminate the world as born of a a self-creating
self-creating
agency.
agency.
683.
683. Not Not being
being born,born, suchness,
snchness, reality,
reality, limit,
limit, andand empti
empti-
ness,-these
ness, these are
are other
other names
names for
for form
form (rupa)
(rupa) ;
; one
one should
should
not
not imagine
imagine it it to
to mean
mean aa nothing.
nothing.
(350) 684.
(350) 684. In In the the world
world [another
[another name name of] of] hasta
hasta
(hand)
(hand) is is kara
kara;; Indra
Indra [is [is also
also called]
called]
S akra
akra and
and Purandara
Purandara;;
in
in the
the samesame way way [there[there are are many synonyms] for
many synonyms] for this
this ex
ex-
istence
istence;; and and one should not
one should imagine it
not imagine it to
to mean
mean aa nothing.
nothing.
685.
685. Emptiness
Emptiness is is no
no other
other than
than form,
form, so so is is no-birth
no-birth;;
one
one should
should not not imagine anything
imagine anything different
different from
from this
this;; ifif one
one
does,
does, faulty
faulty views
views will
will follow.
follow.
686.
686. Because of
Because of objective
objective appearances
appearances being asserted,
being asserted,
there
there is is general discrimination (sa'
general discrimination rhkalpa) and
(samkalpa) and particular
particular
distrimination (vikaZpa)
distrimination (vikalpa} ; because
;
because of imagination (parikaZpa
of imagination (parikalpa))
there
there areare long
long and and short,
short, square
square and round, etc.
and round, etc.
687.
687. General
General discrimination
discrimination belongs belongs to to the the Citta,
Citta,
imagination
imagination to
to the
the Manas,
Manas, and
and particular
particular discrimination
discrimination to
to
the
the Manovijfiana ;
Manovijnana; [but reality] [but reality] is
is neither
neither the
the qualified
qualified nor
nor
the
the qualifying.
qualifying.
688.
688. What What is is regarded
regarded by by the philosophers as
the philosophers as unborn
unborn
is
is my
my own teaching wrongly
own teaching wrongly viewed,viewed, and and [the[the latter
latter is]is]
imagined
imagined to to bebe indistinguishable
indistinguishable [from [from theirs]
theirs],, butbut this
this isis

submitting
submitting a a faulty
faulty argument.
argument.
689.
689. Those
Those who who have have acquired
acquired the the knowledge
knowledge of of proper
proper
reasoning by
reasoning by making making use
use of
of [the
[the idea
idea of]
of] no-birth
no-birth and
and itsits

meaning,
meaning, are
are said
said to
to have
have an
an understanding
understanding of
of my
my doctrine.
doctrine.
690.
690. In In order
order to to crush
crush the the philosophical
philosophical views, views, not not
being
being bornborn is is said
said to to mean
mean not not having
having any any abode
abode;; knowing
knowing
what
what dualism
dualism means,means, I I teach
teach thethe doctrine
doctrine of no-birth.
of no-birth.
691.
691. Are Are all all things
things to to be regarded as
be regarded as unborn,
unborn, or not ?
or not
tell, 0 Mahamuni.
Pray tell,
Pray Mahamuni. The The doctrine
doctrine of of causelessness,
causelessness, no- no
birth,
birth, the
the rising
rising of
of existence,-all
existence, all these
these are
are held
held by
by the
the
philosophers.
philosophers.
(351
(351)) 692.1
692. 1 II teach
teach Mind-only
Mind-only which which is is removed
removed from from
[the
[the dualism
dualism of] of] being
being andand non-being.
non-being. One One should
should discard
discard
11 The
The first
first half
half of
of this
this verse
verse numbered
numbered 692
692 in
in the
the Sanskrit
Sanskrit text
text
 SAGATHAKAM 277
277

[the view of] birth and no-birth which causes various philos
[the view of] birth and no-birth, which causes various philos-
ophical theories.
ophical theories.
693.
693. In
In the
the doctrine
doctrine of of causelessness,
causelessness, of of no-birth,
no-birth, of of
birth,
birth, the
the notion
notion of of a a causal
causal agency
agency [is [is involved]
involved] on on which
which
they depend. Effortless
they depend. Effortless deeds
deeds comecome from from nothingness,
nothingness, and and
deeds [as ordinarily performed]
deeds [as ordinarily performed] are are mixed
mixed with
with motives.
motives.
694. Tell
694. Tell meme thethe [right]
[right] view view thatthat goes
goes with
with skilful
skilful
means, original
means, original vows, vows, etc.
etc. ; ;
how
how does
does the
the society
society [of [of the
the holy
holy
ones]
ones] come
come into
into existence
existence when
when all
all things
things are
are not
not? ?
695. By
695. separating oneself
By separating oneself from from [the [the dualism
dualism of] of]
perceived and
perceived and perceiving,
perceiving, there there is is neither
neither evolution
evolution nor nor
cessation
cessation ; the
;
the mind
mind is is born
born as as views
views are are cherished
cherished as as regards
regards
one
one existence
existence or or another.
another.
696.
696. Things
Things are are said
said toto be
be unborn,
unborn, how how isis this
this?? Pray Pray
tell me. Sentient
tell me. Sentient beings
beings do
do not
not understand
understand it,
it, so
so it it ought
ought
to
to be
be explained.
explained.
697. Pray
697. Pray explain
explain to me, 0 Mahamuni,
to me, Mahamuni, all all thethe con
con-
tradictions
tradictions [involved
[involved in in the
the statements
statements made] made] before
before and and
after,
after, toto escape
escape thethe errors
errors of of the
the philosophers
philosophers and and to to bebe
released
released from
from thethe perverted
perverted theory
theory of of causation.
causation.
698. Pray
698. Pray tell me, 0 Most
tell me, Most Excellent
Excellent of of Teachers,
Teachers,
regarding
regarding cessation
cessation and
and coming
coming back
back into
into existence,
existence, in in order
order
to
to be
be released
released from
from being
being and
and non-being,
non-being, and
and yet
yet not
not to
to
destroy
destroy cause
cause and
and effect.
effect.

699. Pray
699. Pray tell
tell me as as toto the
the graded
graded succession
succession of of the
the
stages, 0 Lotus-eyed
stages, Lotus-eyed One One;;1 forfor the
the world cherishes dualism
1
world cherishes dualism
and
and is
is bewildered
bewildered with with wrong
wrong views.
views.
(352)
(352) 700.
700. For For on on account
account of of [the
[the wrong
wrong viewsviews con con-
cerning] birth,
cerning] birth, no-birth,
no-birth, etc.,etc., the
the cause
cause of of serenity
serenity is is not
not
recognised,
recognised, there
there is
is no
no society
society [of [of the
the . holy ones]
holy ones] for
for me,
me,
and
and II have
have no no chance
chance to to discourse
discourse on on the
the nature
nature of of being.
being.
701. There
701. There is is error
error where
where dualism
dualism is is maintained,
maintained, but but
the Buddhas are
the Buddhas are thoroughly
thoroughly free free from
from dualism
dualism; ; all
all things
things
are
are empty,
empty, momentary,
momentary, have have no self-nature,
no self -nature, and and havehave never
never
been
been born.
born.
is
is evidently inserted
evidently inserted here
here by
by mistake,
mistake, andand is
is not
not translated and the
translated;; and the
first
first half
half of
of the
the following
following verse
verse is
is brought
brought over
over here
here to complete 691.
to complete 691.
The
The numb ering, therefore,
numbering, therefore, from
from 692
692 toto 694
694 is
is altered
altered in
in this
this translation.
translation.
1 Pauma
PaSma 'i,1ashar:a l according
ITcshanal according toto T'ang.
T'ang.
278
278 LANKAVATARA SUTRA
LANKAVATARA
702. Discriminations
702. Discriminations are are carried
carried on on byby those
those who who areare
enveloped
enveloped by by evil theories and
evil theories and doctrines,
doctrines, but but not not by by the
the
Tathagatas
Tathagatas;; pray pray telltell me
me about
about the rise and
the rise and cessation
cessation of of
discrimination.
discrimination.
703. Accumulated
703. Accumulated by by false
false reasonings,
reasonings, there there is is aa com
com-
bination
bination of of varieties
varieties of of appearances
appearances [and
[and Vijfianas]
Vijnanas] ,
,
whereby
whereby
[each
[each Vijfiana]
Vijnana] takes takes inin anan objective
objective field field according
according to to its
its

class.
class.
704. Recognising
704. Recognising external
external forms,
forms, discrimination
discrimination is is set
set
in
in motion
motion ; as as this
this isis understood
understood and and the the meaning
meaning of of reality
reality
is seen
is seen as as it is, the
it is, the mind
mind conforms
conforms itself itself to the nature
to the nature of of
the wise
the wise andand isis no
no more
more set
set in
in motion.
motion.
705. The
705. The elements
elements being
being rejected,
rejected, therethere is is nono birth
birth of of
things,
things, but
but as
as the
the elements
elements as
as appearances
appearances are
are always
always the
the
Mind,
Mind, one one understands
understands what what is is meant
meant by by no-birth.
no-birth.
706. Do
706. Do not
not discriminate
discriminate discrimination,
discrimination, the the wisewise areare
those who
those who areare free
free from
from discrimination
discrimination ; when ;
when discrimination
discrimination
is carried on,
is carried on, there
there is is dualism
dualism which
which does does notnot lead
lead to to Nirvana.
Nirvana.
707. By
707. By thethe statement
statement of of no-birth,
no-birth, Maya Maya is is seen
seen andand
destroyed
destroyed;; when when MayaMaya is is made
made to to bebe born
born of of no-causation,
no-causation,
this
this injures
injures the the truth
truth of of the
the statement.
statement.
(353)
(353) 708.
708. The
The mind
mind is
is to be
to be regarded
regarded as as a a reflected
reflected
image
image originating
originating in in the
the beginningless
beginningless past past ; it
;
it is
is something
something
of
of reality
reality butbut not
not reality
reality itself
itself ; one
one should
;
should realise
realise it it truly
truly as as
it
it is
is in
in itself.
itself.

709.. The
709 The nature
nature of of birth
birth [or[or existence]
existence] is is like
like an an image
image
appearing
appearing in in a a mirror,
mirror, which,.
which,, while
while it it is
is devoid
devoid of of oneness
oneness
and
and otherness,
otherness, is is not
not altogether
altogether non-existent.
non-existent.
710. Like
710. Like the the Gandharvas'
Gandharvas' city, city, Maya,
Maya, etc., etc., which
which
appear depending
appear depending upon upon causes
causes and
and conditions,
conditions, the
the birth
birth of
of
all
all things
things is is not
not no-birth
no-birth [in [in a a relative
relative sense]
sense]..
711. It
711. It is
is on
on account
account of general usage
of general usage that
that a a dualistic
dualistic
discrimination
discrimination is is set
set up
up as regards persons
as regards persons and and things
things;; but but
this is
this is not
not clearly understood by
clearly understood by the the ignorant
ignorant so so that [the
that [the
thought
thought of] of] an ego-soul and
an ego-soul and individual
individual objectsobjects is is cherished.
cherished.
712.
712. There are
There are five
five [classes
[classes of]
Sravakas, the
of] Sravakas, the S ravakas
lravakas
[that is, hearers] generally,
[that is, hearers] generally, those
those who
who are
are attached
attached to
to the
the
doctrine
doctrine of of causation,
causation, those
those who
who are
are Arhats,
Arhats, those
those who
who are
are
 SAGATHAKAM 279
279

dependent upon
dependent upon their
their own power, and
own power, those who
and those who are are
dependent upon [the
dependent upon [the power of] power of] the
the Buddha.
Buddha.
713.
713. Time-interruption,
Time-interruption, destruction,
destruction, the the highest
highest reality,
reality,
and
and mutuality-these
mutuality these four four areare imagined
imagined as as involved
involved in in the
the
idea
idea of impermanency by
of impermanency by the
the ignorant
ignorant who who areare not endowed
not endowed
with
with intelligence.
intelligence.
714. The
714. The ignorant
ignorant addicted
addicted to to dualism
dualism cherish
cherish [such
[such
thoughts
thoughts as] dualities, atoms, original matter, and
as] dualities, atoms, original matter, and primary
primary
cause,
cause, and and fail
fail to understand the
to understand the means
means of of emancipation,
emancipation,
because
because they they adhere
adhere to
to the
the alternatives
alternatives of
of being
being andand non
non-
being.
being.
715.
715. ((Chapter
Chapter VI, VI, verse
verse 3.)3.)
(354) 716. The
(354) 716. The primary
primary elementselements are are of of different
different
qualities,
qualities, and and howhow cancan they
they producel
produce this
1
this world
world of of matter
matter
(rupa)
(rupa} .? [Each
[Each of] of] the
the elements
elements has has its
its own
own seat
seat;; what
what areare
[regarded as] secondary
[regarded as] secondary elements
elements are
are not
not made
made by
by them.
them.
717.
717. Fire burns
Fire burns matter (rupa),, the
matter (rupa) the nature
nature of of water
water is is

to
to wet,
wet, the
the wind
wind scatters
scatters matter
matter ;
; how
how can
can matter
matter be
be produced
produced
by
by the elements [[when
the elements when theythey are are of of such
such contradicting
contradicting
natures]
natures] ?
718.
718. The
The Riipa-skandha
Rupa-skandha (matter) (matter) and and the the VijiHina
Vijnana
((-Skandha)
-Skandha) -there there are
are these
these two
two Skandhas
Skandhas and and not
not five
five ; they
; they
are
are different
different names
names for for the
the Skandhas
Skandhas ; of ;
of this
this I I have
have talked
talked
in
in a hundred ways.
a hundred ways.
719. By
719. By thethe separation
separation of of mind
mind from from what
what belongs
belongs to to
it,
it, the
the present
present world
world evolves ; [various]
evolves; [various] forms
forms [of matter]
[of matter]
are
are inseparably
inseparably conjoined
conjoined with with one one another
another;; matter
matter is is mind
mind
[-made]
[-made],, andand isis not
not element-made.
element-made.
720. Blue,
720. etc., are
Blue, etc., are toto be
be referred
referred to to white,
white, and
and white
white
to
to blue
blue ; cause
;
cause andand effect
effect being
being produced
produced [in [in the
the same
same mutual
mutual
way]
way],, both being and
both being and non-being
non-being are are emptiness.
emptiness.
721. Effect
721. Effect andand effecting
effecting and and effected,
effected, cold
cold and
and heat,
heat,
qualified
qualified and
and qualifying,-such-like
qualifying, such-like and
and all
all [other
[other things]
things]
are
are not
not toto be
be explained
explained awayaway by theories.
by theories.
722. The
722. The Citta,
Citta, Manas
Manas and
and the
the sixsix Vijfianas
Vijnanas are are byby
nature
nature united
united and removed from
and removed oneness and
from oneness and otherness
otherness ; they
they
evolved f
;

are
are evolved rom the
from the M aya.
Alaya.
1 After
1
After T'ang.
T'ang.
280
280 LANKAVATARA SUTRA

723. The
723. The Samkhya
Saihkhya and and the the Vaiseshika
Vaiseshika followers,
followers, the the
naked
naked philosophers,
philosophers, and
and the
the advocates
advocates of
of Isvara
Isvara the
the creator,
creator,
are
are addicted
addicted to to the
the dualism
dualism of of being
being and and nonbeing,
non-being, and and dodo
not
not know
know what what solitary
solitary reality
reality is. is.11
((355)
355) 724.724. Varieties
Varieties of of forms (sansthana) and
forms (sansthiina) and figures
figures
(iikriti) are
(akriti) are not not produced
produced by by thethe primary
primary elements
elements;; but but the
the
philosophers
philosophers declare declare them them to to originate
originate from from the the elements
elements
primary
primary and and secondary.
secondary.
725. As
725. As thethe philosophers
philosophers imagine imagine causes
causes other
other than
than the
the
unborn,
unborn, they they do
do not
not understand,
understand, and
and because
because of
of stupidity
stupidity
they
they uphold
uphold the the dualism
dualism of of being
being and and non-being.
non-being.
726. There
726. There is is aa truth (tattva,} characterised
truth (tattva) characterised by by purity
purity ;;

it
it is
is united
united with with the
the Citta
Citta but but disunited
disunited with with thethe Manas,
Manas, etc.
etc. ;
;

it
it abides
abides with with knowledge.
knowledge.
727.
727. If
If karma
karma is is form
form (rupa)(rupa),, it it will
will be be the
the cause
cause
of the
of the Skandhas
Skandhas and and the objective world
the objective world;; beings
beings without
without
attachment
attachment will will not
not bebe abiding
abiding [even][even] in in the
the world
world of form
of form-
lessness.
lessness.
728. That
728. That egolessness
egolessness is is the
the true
true doctrine
doctrine follows
follows from
from
the
the non-existence
non-existence of of beings
beings;; the the advocate
advocate of of nonego
non-ego is is aa
destroyer,2
destroyer, causing
2
causing even even the cessation of
the cessation the Vijfiana.
of the Vrjnana.
729. There
729. There are are four
four abodes
abodes of of it,
it, how
how doesdoes it it arise
arise
from
from the the non-existence
non-existence of of form
form ?? As As there
there is is nothing
nothing
existent
existent innerly
innerly or or outwardly,
outwardly, no no Vijiianas
Vijnanas arise.arise.
730.
730. The
The theorisers
theorisers wish wish to to seesee the
the Skandhas
Skandhas in in the
the
middle
middle existence
existence;; likewise, [they
likewise, [they wish,] wish, ] a
a being
being born
born in
in the
the
world
world of of formlessness
formlessness is is of
of no-fC?rm
no-form ; what
; what elseelse is
is there
there ??
731.
731. [[If
If one
one sayssays that] that] emancipation
emancipation is is attained
attained
without
without exerting oneself, as
exerting oneself, as there
there are are nono beings,
beings, no no Vij
Vij-
iianas,
fianas, thisthis is is no
no doubt
doubt a a philosopher's
philosopher's theory; theory ; the theorisers
the theorisers
do
do not
not understand.
understand.
732. If
732. If form
form is is toto bebe found
found in in the
the world
world of of formless
formless-
ness,
ness, it
it is
is not
not visible ;
visible; (356)(356) its
its nonexistence
non-existence contradicts
contradicts the
the
truth,
truth, there
there is is neither
neither a a vehicle
vehicle nor nor aa driver.s
driver. 8
733.
733. The The Vijfiana,
Vijnana, born born of of habit-energy,
habit-energy, is is united
united with
with

11 A repetition of verse
repetition of verse 627.
627.
2 Literally,
Literally, cutting
cutting off
off (ohela).
a
(chela).
8 The
The statements
statements about
about form
form here
here are
are not
not quite
quite intelligible.
3
intelligible.
 SAGATHAKAM 281
281

the
the senses
senses ; there
;
there are
are eight kinds of
eight kinds of it,
it, they
they do do not
not grasp
grasp oneone
field
field all
all at
at once.1
once. 1
734. When
734. When form form is is not
not evolved,
evolved, the
the senses
senses are
are not
not the
the
senses
senses;; therefore,
therefore, the the Blessed
Blessed One One declares
declares thatthat the
the senses,
senses,
etc.
etc. are
are characterised
characterised with with momentariness.
momentariness.
735.
735. How without
without determining
determining form (rupa) can
form (rupa} can the
the
Vijiiana
Vijnana take
take its
its rise
rise ?
? How without
without the
the rising
rising of
of knowledge
knowledge
can transmigration take
can transmigration take place
place??
736.
736. To pass away
To pass away instantly
instantly after
after birth,-this
birth, this isis not
not
the
the teaching
teaching of of the
the Buddhas
Buddhas ; nor;
nor is
is there
there thethe uninterrupted
uninterrupted-
ness
ness ofof allall things
things;; as as discrimination
discrimination moves moves about,
about, oneone isis
born
born in in the
the various
various paths.
paths.
737. The
737. The senses
senses and and their
their objective
objective worlds
worlds are are meant
meant
for
for the
the stupid
stupid but
but not
not for
for the
the wise
wise; ; the
the ignorant
ignorant grasp grasp
after names, the
after names, the wise comprehend the
wise comprehend the meaning.
meaning.
738.
738. The
The sixth
sixth [Vijiiana]
[Vijnana] is is not
not to to be understood as
be understood as
non-attachment,
non-attachment, or or as
as attachment
attachment ; the
;
the wise
wise who
who areare devoid
devoid
of
of the
the fault
fault of of being
being are not committed
are not committed to to aa definite
definite theory.
theory.
739.
739. Those
Those theorisers
theorisers who who areare without
without knowledge
knowledge are are
frightened
frightened at at eternalism
eternalism and and nihilism
nihilism;; (357)
(357) thethe ignorant
ignorant
are
are unable
unable to to distinguish
distinguish between between the the Samskrita,
Samskrita, the the
Asamskrita,
Asamskrita, and
and the
the ego-sol1l.
ego-soul.
740.
740. [Some
[Some imagine
imagine the the ego-soul]
ego-soul] to to be
be one
one with
with the
the
Citta, [others] to
Citta, [others] to be
be different
different fromfrom the
the Manas, etc., attach
Manas, etc., attach-
ment2 exists in
ment 2 exists oneness as
in oneness as well
well asas in
in otherness.s
otherness. 3
741. If
741. If attachment
attachment is is determined
determined and and mind
mind and and what
what
belngs
belongs to to it are designated,
it are designated, how how isis it
it that
that on account of
on account of
the
the attachment
attachment there there is is the
the determination
determination by oneness ?44
by oneness
742. By
742. By reason
reason of attachment, attainment,
of attachment, attainment, karma,karma,
11 Not
Not clear.
clear.
22 Dana
Dana evidently
evidently stands
stands here
here for upadana, as
for upadana, as is understood by
is understood by
T'ang. However,
T'ang. However, this
this and the following
and the following two
two or three stanzas
or three stanzas areare
difficult to
difficult to understand
understand very
very clearly
clearly as
as there
there are
are no references in
no references in the
the
text
text to to the
the ideas
ideas discussed
discussed here.
here. Probably
Probably they
they contain
contain allusions
allusions toto
the
the Abhidharma
Abhidharma doctrines.
doctrines.
3 Read
Bead after
after T'ang.
3
T'ang.
& This
This is
is not
not clear.
clear. A number
number of of verses
verses in
in these
these pages
pages that
that give
give
no
no sense
sense as far as
as far as we
we can see in
can see in their
their several
several connections are not
connections are not atat all
all
in
in cognation
cognation withwith the
the general
general thoughts
thoughts of the Lamka.
of the LooM. Are Are th{';y
they later
later
additions
additions taken
taken from
from somewhere
somewhere else '
else?
282
282 LANKAVATARA SUTRA

birth,
birth, effect, etc., they
effect, etc., they areare brought
brought to to thethe goalgoal likelike fire
fire;;
there
there is
is resemblance-
resemblance and
and non-resemblance
non-resemblance in
in the
the principle.1
principle.
1

743. As
743. As when
when fire fire burns,
burns, the the burned
burned and and the the burning
burning
are
are simultaneously
simultaneously there, there, so so isis attachment
attachment to to an an ego-soul
ego-soul;;
what
what is is it
it that
that is is not seized by
not seized by the theorisers
the theorisers?
744. Whether
744. "Whether therethere isis birth
birth oror no-birth,
no-birth, the mind shines
the mind shines
forth
forth all all the
the time
time;; whatwhat illustrations
illustrations will will thethe theorisers
theorisers
produce
produce to to prove
prove their
their notion
notion of of an
an ego-soul
ego-soul??
745.
745. Those theorisers
Those theorisers who who areare destitute
destitute of of the principle
the principle
are
are lost
lost in in the
the forest
forest of of Vijiianas ;
Vijnanas; seekingseeking to
to establish
establish the
the
theory
theory of
of an
an ego-soul,
ego-soul, theythey wander
wander about
about here
here and
and there.
there.
746. The
746. The egoego ((atma)
atma) characterised
characterised with with purity
purity is is the
the
state
state of of self-realisation
self-realisation;; this this is is the Tathagata's womb
the Tathagata's womb
(garbha)
(ga/rbJia) which
which doesdoes notnot belong
belong to to the
the realm
realm of of the
the theorisers.
theorisers.
747. When
747. When one one thus
thus knows
knows whatwhat are are thethe characteristics
characteristics
of
of attached
attached and and attaching
attaching by by thethe analysis
analysis of of the
the Skandhas,
Skandhas,
there
there rises
rises the
the knowledge
knowledge of of the
the principle.
principle.
(358)
(358) 748.748. The The A laya where
Alaya where the the Garbha
Garbha(womb) (womb) is is

stationed
stationed is is declared
declared by by the
the philosophers
philosophers to
to be
be [the
[the seat
seat of]
of]
thought
thought in in union
union withwith the
the ego
ego ; but
;
but this
this is is not
not the the doctrine
doctrine
approved
approved [by [by the
the Buddhas]
Buddhas]..
749. By
749. By distinctly
distinctly understanding
understanding it it [i.e.
[i.e. the
the doctrine]
doctrine]
there
there isis emancipation
emancipation and and insight
insight into
into the
the truth,
truth, and and purifica
purifica-
tion
tion from
from the the passions
passions whichwhich are are abandoned
abandoned by by means
means of of
contemplation
contemplation and and insight.
insight.
750.
750. The
The Mind Mind primarily
primarily pure pure is is thethe Tathagata's
Tathagata's
Garbha
Garbha which
which is good but
is good but isis attached
attached to to [as
[as an an ego-soul]
ego-soul] by by
sentient
sentient beings
beings ; it
;
it is
is free
free from
from limitation
limitation and and non-limitation.
non-limitation.
751. As
751. As the
the beautiful
beautiful colour
colour of of gold
gold and and gold gold among
among
pebbles become visible
pebbles become visible by purification, so
by purification, so is the A
is the laya among
Alaya among
the Skandhas
the Skandhas of of a being.
a being.
752. The
752. Buddha is
The Buddha is neither
neither a a soul nor the
soul nor the Skandhas,
Skandhas, he he
is
is knowledge
knowledge free free from
from evil
evil outflows
outflows ; clearly
;clearly perceiving
perceiving him him
to
to be
be eternally serene, II take
eternally serene, take mymy refuge
refuge in him.
in him.
753. The
753. The Mind,
Mind, primarily
primarily pure,pure, is
is with
with the
the secondar
secondary y
passions, with
passions, with the Manas, etc.,
the Manas, etc., and
and in in union
union with with the the ego
ego-
soul-this
soul this is is what
what is is taught
taught by by the
the best
best of of speakers.
speakers.
, Is this correct1
Is this
*
correct?
 SAGATHAKAM 283
283

754.
754. The
The Mind
Mind is is primarily
primarily pure,pure, but
but the
the Manas,
Manas, etc.,
etc.,
are other than
are other than that
that ; varieties
varieties
;
of
of karma
karma are
are accumulated
accumulated by
by
them,
them, and
and thus
thus there
there are
are defilements
defilements giving
giving rise
rise to
to dualism.
dualism.
755.
755. The
The egoego [primarily]
[primarily] pure pure has
has been
been defiled
defiled onon
account of
account of the
the external
external passions since the
passions since the beginningless
beginningless past,
past,
(359)
(359) and
and what
what has been added
has been added from
from outside
outside is
is like
like aa [soiled]
[soiled]

garment to
garment to be
be washed
washed off.off.

756. As
756. As when
when aa garment
garment is is cleansed
cleansed of of its
its dirt,
dirt, oror
when
when gold
gold is is removed
removed from from its its impurities,
impurities, they
they are
are not
not
destroyed
destroyed but but remain
remain as as they
they are
are ; so
;
so is
is the
the ego
ego freed
freed from
from
its
its defilements.
defilements.
757. Imagining
757. Imagining that that a a melodious
melodious soundsound obtains
obtains inin a a
lute,
lute, a a conch-shell,
conch-shell, or or in
in aa kettle-drum,
kettle-drum, the the unintelligent
unintelligent thusthus
seek
seek something
something of of an ego-soul within
an ego-soul within thethe Skandhas.
Skandhas.
758.
758. As
As one
one tries to find
tries to precious stones
find precious stones inin the treasure
the treasure-
house,
house, or in water,
or in water, or underneath the
or underneath the ground,
ground, where
where theythey
are
are invisible,
invisible, soso do [they seek]
do [they seek] a a soul
soul inin the
the Skandhas.
Skandhas.
759. As
759. As the
the unintelligent
unintelligent cannot
cannot taketake hold
hold ofof aa mind
mind
and
and what belongs to
what belongs to it
it as
as aa group,
group, and
and their
their functions
functions which
which
are connected with
are connected with thethe Skandhas,
Skandhas, so so [they
[they cannot find] an
cannot find] an
ego-soul
ego-soul in in the
the Skandhas.
Skandhas.
760. As
760. As the
the womb
womb is is not
not visible
visible to to the
the woman
woman herself
herself
who
who hashas it,
it, so
so the ego-soul is
the ego-soul is not
not visible
visible within
within thethe Skandhas
Skandhas
to
to those
those who
who have
have no no wisdom.
wisdom.
761. Like
761. Like thethe essence
essence of of the
the medicinal
medicinal herb,herb, oror like
like
fire
fire in
in the
the kindling,
kindling, those
those who
who have
have no
no wisdom
wisdom do
do not
not . see
see
the
the ego-soul
ego-soul within
within the the Skandhas.
Skandhas.
762. Trying
762. Trying to to find
find permanency
permanency and and emptiness
emptiness in in allall

things,
things, the
the unenlightened
unenlightened cannot cannot seesee them
them;; so so with
with the
the ego
ego-
soul
soul within
within the
the Skandhas.
Skandhas.
763.
763. When
"When there
there is is no
no true
true ego-soul,
ego-soul, there
there are
are no no
stages,
stages, no no self-mastery,
self-mastery, no no psychic
psychic faculties,
faculties, no no highest
highest
anointing,
anointing, no no excellent
excellent Samadhis.
Samadhis.
(360)
(360) 764.
764. If
If a
a destroyer
destroyer should
should come come around
around and and
say,
say, " If there
"If there is is an
an ego,
ego, show
show it
it to
to me
me;"; " a
a sage
sage would
would
d eclare , " Show
declare,
' '
Show me your your ownown discrimination.
discrimination. ' '1
' n

1 The statements
statements so
so far
far made
made here
here regarding
regarding an ego-soul (lttman.
an ego-soul (atmati
or
or puilgala)
pudgala) asas they stand seem
they stand seem to contradict one
to contradict one another,
another, and some
and some
284
284 LANKAVATARA
LANKAVATAEA SUTRA
765.
765. Those
Those who who hold hold the
the theory
theory of of non-ego
non-ego are are injurers
injurers
of
of the
the Buddhist
Buddhist doctrines,
doctrines, they they are are given
given up up to to the
the dualistic
dualistie
views
views of of being
being andand non-being
non-being ; they
; they areare to
to bebe ejected
ejected by the
by the
convocation of
convocation of the
the Bhikshus
Bhikshus and and are are never
never to to be
be spoken
spoken to.l
to.
1

766. The
766. The doctrine
doctrine of of anan ego-soul
ego-soul shines
shines brilliantly
brilliantly like
like
the
the rising
rising of of the world-end fire,
the world-end wiping away
fire, wiping away the the faults
faults of of
the
the philosophers, burning
philosophers, burning up up the
the forest
forest of
of egolessness.
egolessness.
767.
767. Molasses,
Molasses, sugar-cane,
sugar-cane, sugar, sugar, andand honey
honey ; sour
;
sour milk,
milk,
sesame
sesame oil, oil, and
and ghee-each
ghee each has
has its
its own
own taste
taste; ; but
but one
one who
who
has
has not
not tasted
tasted it it will
will notnot know
know what what it it is.
is.

768. Trying
768. Trying to to seek
seek in in fi ve ways
five ways for for an an ego-soul
ego-soul in in
the
the accumulation
accumulation of of thethe Skandhas,
Skandhas, the the unintelligent
unintelligent fail fail toto
see
see it,
it, but
but thethe wise
wise seeing
seeing it it are
are liberated.
liberated.
769. By
769. By meansmeans of of illustrations
illustrations furnished
furnished by by thethe
sciences,
sciences, etc.,etc., the
the mind
mind is
is not
not accurately determined
accurately determined; ; as
as to
to
the
the meaning
meaning contained
contained in
in it,
it, how
how can
can one
one accurately
accurately deter
deter-
mine
mine it it
?

770.
770. Things
Things are are differentiated
differentiated but but the
the Mind
Mind is is one
one
this
this isis not
not perceived
perceived ; the
;
theorisers [imagine
the theorisers [imagine it] it] toto be cause-:
be cause-
less
less and not-functioning, which
and not-functioning, which is is a mistake.
a mistake.
771. When the
771. the Yogin
Yogin reflects
reflects upon
upon the the mind,
mind, he he does
does
not
not see
see thethe Mind
Mind in in thethe mind
mind;; an an insight
insight comesconies forth
forth from
from
the
the perceived
perceived [i.e. [i.e. the world] ; whence
the world] ;
whence is is the
the rising
rising ofof this
this
perceived
perceived [world] [world]
?

(361
(361)) 772.772. II belong
belong to to thethe Katyayana
Katyayana family, family, descend
descend-
ing
ing from
from the
the S uddhavasa
Suddhavasa; ; I
I teach
teach the
the Dharma
Dharma in
in order
order to to
lead
lead sentient
sentient beings
beings to to the
the city
city ofof Nirvana.
Nirvana.
773. This
773. This is is the
the course
course of of the
the past
past ; I
;
I and
and those
those Tatha
Tatha-
gatas
gatas have
have generally
generally disclosed
disclosed the the meaning
meaning of of Nirvana
Nirvana in in
three
three thousands
thousands of of thethe sutras.
sutras.
774. Not
774. Not in in the
the world
world of of desire
desire nornor in in [the
[the world
world of] of]
no-form
no-form is is Buddhahood
Buddhahood attained attained; ; but
but at
at the
the Akanishtha
Akanishtha in
in

really
really violate
violate the
the Buddhist
Buddhist doctrine
doctrine ofof Non-atman
Non-atman as as far
far as
as we
we know.
know.
l. This
This and
and the
the following
following verse
verse again
again seem
seem to contradict the Bud
1
to contradict the Bud-
dhist
dhist doctrine
doctrine of
of non-ego.
non-ego. It It is
is not
not easy
easy to determine the
to determine the purport
purport of of
these verses as
these verses as they
they stand
stand all
all by
by themselves
themselves without
without any
any explanatory
explanatory
prose. In
prose. In fact
fact these
these verses
verses in
in the
the Sagathakam
Sagathakam which
which have
have no
no direct
direct con
con-
nection
nection with
with the
the main
main text,
text, except
except those
those that
that are
are quite
quite obvious
obvious in
in mean
mean-
ing,
ing, are
are mostly
mostly difficult
difficult to
to know
know precisely
precisely what
what they
they intend
intend to
to signify.
signify.
 SA GATHAKAM
SAGATHAKAM 285
285

the
the world
world of of form
form one one isis awakened
awakened to Buddhahood by
to Buddhahood by getting
getting
rid of
rid of greed.
greed.
775. The
775. The objective
objective worldworld is is not
not the
the cause
cause of of bondage
bondage ; ;

the
the cause
cause is is bound
bound up up inin the objective world
the objective world;; the the passions
passions
are
are destroyed
destroyed by by knowledge,
knowledge, which which is is aa sharp
sharp sword
sword gained
gained
by discipline.
by discipline.
776. How is
776. is non-ego
non-ego possible
possible? How are are things
things likelike
Maya,
Maya, etc.
etc.
1 How about
about being
being and
and non-being
non-being
1 If
If suchness
suchness
reveals
reveals itself
itself to to the
the ignorant,
ignorant, how how is non-existent?P1
non-ego non-existent
is non-ego

777. Because
777. Because of of things
things donedone and and of of things
things not not done,
done,
the cause
the cause is is not
not thethe producer
producer ; all
;
all is
is unborn,
unborn, and and this
this is not
is not

clearly recognised o
clearly recognised byy the
the ignorant.
ignorant.
778. The
778. The creating
creating agencies
agencies are are unborn
unborn ; bothboth the
;
the created
created
and
and thethe conditions
conditions of of causality
causality are are unborn
unborn ; why
; why is is imagina
imagina-
tion
tion carried
carried on on as regards creating
as regards agencies
creating agencies?
779.
779. The
The theorisers
theorisers explain
explain a
a cause
cause to to consist
consist in in the
the
simultaneity
simultaneity of
of antecedent
antecedent and
and consequent
consequent; ; the
the birth
birth of
of all
all

things
things is told by
is told means of
by means of aa light,
light, a a jar,
jar, a
a disciple,
disciple, etc.
etc.
780. The
780. The Buddhas
Buddhas are are notnot SMhskrita-made,
Samskrita-made, but but are are
endowed
endowed with with the the marks
marks [of [of excellence]
excellence] ; (362)
; (362) theythey belong
belong
to
to the
the nature
nature of of a a Cakravartin
Cakravartin;; the the Buddhas
Buddhas are are notnot so so
named
named becausebecause of of these
these [marks]
[marks] ..

781.
781. What
What characterises
characterises the Buddhas is
the Buddhas is knowledge
knowledge
(jfi,ii
n
(jnana,) a) ;
;
it
it is
is devoid
devoid of
of the
the defects
defects of
of intellection
intellection (drishti
(drishti-
dash a) ; it
dosha) ;
it isis an insight attained
an insight attained by by self-realisation, it
self-realisation, it is
is

removed
removed from from all all defects.
defects.
782.
782. The
The religious
religious life brahmacarya) is
life ((l>rahmacarya) is not
not found
found in in
those especially, who
those especially, who areare deaf,
deaf, blind,
blind, one-eyed,
one-eyed, dumb, dumb, aged,aged,
young,
young, nor nor in in those
those whowho areare given
given up up toto the
the feeling
feeling of of enmity.
enmity.
783.
783. The world-ruler is
The world-ruler endowed with
is endowed with the the celestial
celestial
marks
marks and and the secondary characteristics
the secondary characteristics thoughthough not not manifest
manifest-
ed.
ed. They become, however,
They become, however, manifested
manifested in in some
some of of the home
the home-
less
less monks
monks and and not not inin anybody
anybody else-so
else so it is declared.
it is declared.
784.
784. After
After the the passing
passing of of the
the Leader
Leader of the S
of the akyas,
Sakyas,
these
these will
will follow
follow me : Vyasa,
:
Vyasa, Kal)ada,
Kanada, Rishabha,
Eishabha, Kapila,Kapila, and and
othe rs.
others.
785. Then
785. Then one one hundred
hundred yearsyears after
after mymy passing,
passing, Vyasa's
Vyasa's
1 Is
Is this correct reading
this correct reading?
286
286 LANKAVATARA
LANKAVATAEA SUTRA
SUTEA
Bharata
Bharata will appear, the
will appear, the Pfu;u;!avas,
Pandavas, the the Kauravas,
Kauravas, Rama, Rama,
and
and then
then the Maurya.
the Maurya.
786.
786. The
The Maurya,
Maurya, the the Nanda,
Nanda, the the Gupta,
Gupta, and and then
then the the
Mleccha who
Mleccha who areare bad
bad kings
kings; ; after
after the
the Mleccha
Mleccha will
will rage
rage a a
warfare,
warfare, and
and then
then the
the age
age of
of vice
vice ;
;
(363)
(363) and
and after
after this
this age
age
of
of vice,
vice, the good Dharma
the good Dharma will will no more prevail
no more prevail inin the world.
the world.
787. After
787. After passing
passing through
through these these agesages the
the world
world will will
be thrown into
be thrown confusion like
into confusion like a a wheel
wheel;; firefire and
and the the sun sun
being
being united,
united, thethe world
world of desire will
of desire will be be consumed.
consumed.
788. The
788. The heavens
heavens willwill again
again be be restituted
restituted andand therein
therein
the
the world
world will will take
take its
its rise,
rise, together
together with with itsits four
four castes,
castes,
kings,
kings, Rishis,
Eishis, andand thethe Dharma.
Dharma.
789.
789. The
The Vedas,
Vedas, worship,
worship, and and charity
charity will
will again
again prevail
prevail
with
with thethe revival
revival of of the Dharma ; by
the Dharma; by narratives,l
narratives,
1
histories,
histories,
prose-compositions,
prose-compositions, commentaries,
commentaries, annotations,
annotations, thus-I-have
thus-I-have-
heard's,
heard's, etc.,etc., the
the world
world will
will [again]
[again] fall fall into
into confusion.
confusion.
790. Preparing
790. Preparing properly-coloured
properly-coloured cloth, cloth, have
have it it further
further
cleaned,
cleaned, havehave thethe cloth
cloth dyed
dyed with with bluish
bluish llJ,ud
mud andand cow-dung
cow-dung
making
making it it nondescript
nondescript in in colour,
colour, so so that
that the
the body
body may may be be
covered
covered with with robes
robes in in every
every way way different
different from
from the
the ap
ap-
pearance
pearance of of the
the philosophers.
philosophers.
791. Let
791. Let thethe Yogin
Yogin preach
preach the the doctrine,
doctrine, which
which is is the
the
badge of
badge of the
the Buddhas
Buddhas;; let let him
him drink
drink waterwater filtered through
filtered through
aa cloth
cloth and and carry
carry thethe hip-string
hip-string;; in in due
due time
time let let him
him go go
about
about begging
begging and and keep
keep away
away from from things
things vile.
vile.
(364)
(364) 792. 792. He He will
will be be born
born in in a a heaven
heaven filled
filled withwith
light,
light, and
and the
the other
other two
two will
will appear
appear among among mankind
mankind ;
; deco
deco-
rated
rated with
with precious
precious stones
stones he he will
will be be born
born as as aa god
god and and a a
world-lord.
world-lord.
793. In
793. In the
the abode
abode of of light
light he he enjoys
enjoys thethe four
four worlds
worlds
by
by means
means of of the
the teaching
teaching basedbased on on the the Dharma
Dharma;; but but after
after
aa long
long reign
reign over
over the worlds he
the worlds he will
will retrograde
retrograde on on account
account
of
of desire.
desire.
794. Thus
794. Thus there
there are
are thethe golden
golden age, age, the
the age
age of of triads,
triads,
the
the age
age of
of two,
two, and
and the
the age
age of
of vice
vice ;;
the
the Lion
Lion of
of the
the Sakyas
Sakyas
will
will appear
appear in in the
the age
age of
of vice,
vice, I I and
and others
others inin the
the golden
golden age. age.
795. Siddhartha
795. Siddhartha of of the
the Sakya family,
Sakya family, Vishnu, VishI). u, Vyasa,
Vyasa,
1 Literally, "So
Literally, "So indeed
indeed it
it was."
1
was."
 SAGATHAKAM
SAGATHAKAM 287
287

MaheSvara-such
Mahesvara such other other philosophers
philosophers will appear after
will appear after my my
passing.
passing.
796. There
796. There will will be be the
the teaching
teaching of of the
the Lion
Lion of of the
the
Sakyas told
Sakyas told in in the
the thus-I-have-heard
thus-I-have-heard's, 's, and
and that
that ofof Vyasa
Vyasa in in
the
the narratives
narratives (so-indeed-it-was)
(so-indeed-it-was),, and and thethe past events.
past events.
797.
797. VishJ;lu
Vishnu and and Mahesvara
Mahesvara will teach about
will teach about the the crea
crea-
tion of the world ; things
tion of the world; things like this like this will
will take
take place
place after
after my
my
pa ssing.
passing.
798.
798. My My mother
mother is is Vasumati,
Vasranati, my my father
father is is the
the wise
wise
Prajapati
Prajapati ;
;
I
I belong
belong to
to the
the Katyayana
Katyayana family, family, and
and my
my name
name
is
is Viraja
Viraja thethe Victor.
Victor.
799.
799. I I was
was born born in in Campa,
Campa, and and as as mymy father
father and and
grandfather, being
grandfather, being descendants
descendants of of the
the lunar
lunar racerace (soma
(soma-
vwmsa),, [my
vcmnsa) [my family family name] name] is is " The Moon-Protected"
"The Moon-Protected"
(somagupta)
(somagupia) .
.

(365)
(365) 800. 800. MakingMaking vows, vows, I I shall become aa homeless
shall become homeless
mendicant
mendicant and and teach
teach the the doctrine
doctrine in in a a thousand
thousand ways ways;;
Mahamati
Mahamati being being givengiven assurance
assurance and and anointed,
anointed, I I shall
shall enter
enter
into
into Nirvana.
Nirvana.
801. Mati
801. Mat! will hand [the
will hand [the doctrine]
doctrine] over over toto Dharma
Dharma and and
Dharma
Dharma to to Mekhala
Mekhala ; but;
but Mekhala
Mekhala and and hishis disciple
disciple being
being too too
weak
weak [the[the doctrine]
doctrine] will will disappear
disappear at at the
the end
end ofof the
the Kalpa.
Kalpa.
802. Kasyapa,
802. Krakucchanda, and
Kasyapa, Krakucchanda, and Kanaka,
Kanaka, who who are are
the
the removers,
removers, and
and I, Viraja,
I, Viraja, and
and others-these
others these Buddhas
Buddhas all
all
belong
belong to to the
the golden
golden age. age.
803. After
803. After the the golden
golden age age there
there will
will appear
appear a a leader
leader
by
by the
the name
name of of Mati,
Mati, who who is is aa great
great hero mahavira) well
hero ((mahavira) well
acquainted
acquainted with with the the five
five forms
forms of of knowledge.
knowledge.
804.
804. Not Not in in thethe age
age ofof two,
two, notnot inin the
the ageage of triads,
of triads,
not
not in
in the
the age
age of of vice,
vice, which
which will
will come
come after,
after, but
but inin the
the golden
golden
age
age world-teachers
world-teachers will appear, and
will appear, and attain
attain Buddhahood.
Buddhahood.
805.
805. Without
Without removingremoving the
the marks,
marks, without
without cutting
cutting it it

into
into tens,l
tens, have
1
have the the upper
upper garment
garment patched
patched with with spots
spots like
like
the
the eyes
eyes inin the
the tail
tail ofof aa peacock.
peacock.
806.
806. Let Let the the space
space between
between the the eyes
eyes bebe two
two or or three
three
fingers
fingers apart
apart ; if
;
if the patches are
the patches are otherwise
otherwise distributed
distributed it it will
will
excit
excitee in
in the
the ignorant
ignorant a a desire
desire to to possess.
possess.
1 Is
Is this
this right
right?'
1
288
288 LANKAVATARA SUTRA
LANKAVATAEA SUTRA
807.
807. Let Let the
the Yogin
Yogin always
always keepkeep thethe fire
fire ofof greed
greed under
under
control,
control, be
be bathed
bathed in
in the
the water
water of
of knowledge,
knowledge, and
and practise
practise
the
the triple
triple refuge,
refuge, and and exert
exert himself
himself diligently
diligently throughout
throughout the the
three
three periods.
periods.
(366)
(366) 808.808. When When an an arrow,
arrow, or or aa stone,
stone, or or aa piece
piece ofof
wood, is
wood, is sent
sent forth
forth byby means
means of of a bow or
a bow or sling,
sling, oneone hits and
hits and
another
another falls
falls ; so
;
so it
it is
is with good and
with good and bad.
bad.
809.
809. The
The one one cannot
cannot be be thethe many,
many, for for then
then nowhere
nowhere
would
would diversities
diversities be be seen.
seen. Let
Let allall receivers
receivers be be like
like the
the wind,
wind,
and donors be
and donors be like
like the
the land.
land.
810. If
810. If the
the one
one were
were the the many,
many, all all would
would be be without
without
aa causal
causal agency
agency;; thisthis is is the
the destruction
destruction of of a a causal
causal agency,
agency,
which
which is is the
the teaching
teaching of of the
the theorisers.
theorisers.
811.
811. [Their teaching]
[Their teaching] will will be be like
like a a lamp,
lamp, likelike a a seed,
seed,
because
because of of similitude
similitude;; but but where
where are are the
the many
many? If If the
the one
one
becomes
becomes the the many,
many, this this isis the
the teaching
teaching of of thethe theorisers.
theorisers.
812.
812. FromFrom sesame
sesame no no beans
beans grow,grow, :rice
rice is is not
not the
the cause
cause
of
of barley,
barley, wheat
wheat does
does not
not produce
produce corn; corn ; how
how can
can the
the one
one
be
be the
the many
many?
813.
813. There will
There will be be Pa1}.ini,
Panini, author
author of of thethe Sabdanetri,
Sabdanetri,
Akshapada,
Akshapada, V rihaspati ; PraJ;letri
Vrihaspati ;
Pranetri the the Lokayata
Lokayata will will bebe found
found
in
in Brahma-garbha.
Brahma-garbha.
814.
814. Katyayana
Katyayana will will bebe thethe author
author of of a a sutra,
sutra, andand
Yajiiavalka
Yajnavalka will
will be
be like
like him
him; ; Bhug.huka
Bhudhuka will
will write
write astro
astro-
nomical works
nomical works ; they
; they will appear in
will appear in the
the age
age of of vice.
vice.
(367)
(367) 815.
815. Balin
Balin will
will appear
appear to
to promote
promote the the welfare
welfare
of
of the world, the
the world, the . happiness
happiness of of mankind,
mankind, he will be
he will be the
the
protector of
protector of all
all that
that isis good
good ; Balin
;
Balin the the king
king will will bebe a a great
great
ruler.
ruler.
816. Valmika,
816. Valmika, Masuraksha,
Masuraksha, Kautilya,Kautilya, and and Asvalayana,
Asvalayana,
who
who areare highly
highly virtuous
virtuous Rishis,
Kishis, will appear in
will appear in the future.
the future.
817.
817. Siddhartha of
Siddhartha of the
the Sakya
Sakya family, Bhutanta, Pan
family, Bhutanta, Pan-
.' cacugaka,
"
Vagbaliratha,
cacudaka, Vagbaliratha, Medhavin
Medhavin will
will appear
appear in
in the
the times
times
that
that follow.
follow.
818.
818. WhenWhen II take take my my abodeabode in in thethe forest-ground,
forest-ground,
Brahma,
Brahma, chiefchief of of the
the gods,
gods, will
will give
give meme thethe hairy
hairy skinskin ofof a
a
deer, aa staff
deer, made of
staff made of wood,
wood, a girdle, and
a girdle, and a a discus.
discus.
819.
819. The
The great
great Yogin
Yogin willwill be be called
called Viraja
Viraja the Muni,,
the Muni
 SAGATHAKAM
SAGATHAKAM 289
289

the
the teacher
teacher and pointer of
and pointer of emancipation
emancipation ; he ;
he isis the
the badge
badge of of
all the
all Munis .
the Munis.
820. Brahma
820. Brahma with with hishis retinues
retinues and and manymany gods gods will will
give me an antelope 's skin from the sky, and then the ruler
give me an antelope's skin from the sky, and then the ruler
will vanish.
will vanish.
821. When
821. When II am am in in the forest-ground, Indra
the forest-ground, Indra and and
Viru(lhaka
Virudhaka and others, accompanied
and others, accompanied by by the
the celestial
celestial beings,
beings,
will
will give
give meme most
most exquisite
exquisite garments
garments and and a a begging
begging bowl. bowl.
(368)
(368) 822.822. Seeking
Seeking for for a a cause
cause inin the
the doctrine
doctrine of of n()
no-
birth, [one may
birth, [one may say say that]
that] that
that which
which is is unborn
unborn is born, too,
is born, too,
[and
[and imagine
imagine that] that] the the no-birth [theory] is
no-birth [theory] is [[thereby]
thereby]
established
established;; but but this
this isis done
done in in words
words only.
only.
823-828.
823-828. ((Chapter
Chapter VI, VI, verses 12-17. ))*1
verses 12-17.
829. That
829. That thethe mind
mind is is set
set inin motion
motion by ignorance which
by ignorance which
has
has been accumulated by
been accumulated thought
by thought since
since beginningless
beginningless past, past,
that
that it
it is bound to
is bound to birth
birth and
and destruction-this
destruction this is is the
the imagina
imagina-
tion
tion of
of the
the theorisers.
theorisers.
830. The
830. .The Samkhya
Samkhya philosophy
philosophy is is . twofold.
twofold. There There is is

transformation
transformation owing owing to to primary
primary matter matter ; (369)
(369) in
;
in primary
primary
matter
matter there
there is is action,
action, andand action
action is is selforiginating.
self -originating.
831. Primary
831. Primary matter
matter is
is with
with all
all existing
existing beings,
beings, and and
qualities
qualities are
are regarded
regarded as
as differentiated,
differentiated, various
various are
are effects
effects
and
and causes,
causes, no no transformation
transformation takes takes place.
place.
832. As
832. As quicksilver
quicksilver is is pure
pure and and not
not soiled
soiled dy dy dirt,
dirt, soso
is
is the
the AJaya
Alaya pure,pure, being
being thethe seatseat ofof all
all sentient
sentient beings.
beings.
833. The
833. The onion-odour
onion-odour of of onion,
onion, the
the womb
womb of of aa pregnant
pregnant
woman,
woman, the the saltiness
saltiness of of salt, etc.does
salt, etc. does not not [each]
[each] evolve
evolve
like
like the seed
the seed?
834. Otherness
834. Otherness is is not otherness, so
not otherness, so is
is bothness
bothness not not both
both-
ness
ness;; to
to be
be is
is not
not to to be
be attached
attached to, to, there
there is
is neither
neither non-being
non-being
nor
nor the
the Samskrita.
Samskrita,
835.
835. [To
[To saysay that]
that] an an ego
ego is is found
found in in the
the Skandhas
Skandhas is is

like
like saying
saying thatthat thethe horse-nature
horse-nature is is in
in the
the cow-nature,
cow-nature, which which
has nothing to
has nothing to dodo with
with itit ; we
;
we maymay speak
speak of of the
the Samskrita
Samskrita
and
and the
the AS3!IDskrita,
Asamskrita, but but there
there is is no
no self-nature.
self-nature.

1 It
It is
is notewolthy
noteworthy that
that the repetitions grow
the repetitions grow less as we
less as we approach
1
approach
the
the end
end and that the
and that the subjects
subjects l'eferred
referred to
to are
are less
less congruous with those
congruous with those
of
of the
the text.
text. The
The Sagathakam
Sagathakam maymay bebe an
an independent
independent collection.
collection.
290
290 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
836.
836. Defiled
Defiled by
by logic,
logic, by
by the traditional teachings
the traditional teachings
(iigama),1
(agama)* byby wrong views, by
wrong views, by speculation,
speculation, they
they are
are not
not able
able
to ascertain
to ascertain definitely about the
definitely about the ego, which they
ego, which they say
say is
is ; but
;
but
it
it does not exist
does not exist in
in any way
any way other
other than
than clinging.
clinging.
837. It
837. It is
is certainly
certainly theirtheir mistake
mistake to to think
think that
that the ego
the ego
is perceivable
is perceivable along
along with
with the
the Skandhas
Skandhas by
by reason
reason of
of oneness
oneness
and
and otherness
otherness;; the theorisers are
the theorisers are not
not enlightened.
enlightened.
838. As
838. As anan image
image is is seen
seen inin aa mirror,
mirror, in in water,
water, or or in
in an
an
eye, 370) so
eye, ((370) so isis the
the soul
soul in in the
the Skandhas
Skandhas devoiddevoid of of oneness
oneness
and
and otherness.
otherness.
839. Let
839. Let it it be
be known
known that that those
those who
who reflect
reflect and
and practise
practise
meditation
meditation can can be be released
released from from the
the evil
evil theories
theories by by training
training
themselves in
themselves in the
the three things:: the
three things the path (margo),, the
path (marga.) the truth
truth
sa,tya) , and
((satya), and thethe insight
insight ((darsana).
darsana) .
840. As
840. As aa flash
flash ofof lightning
lightning is is seen
seen and
and unseen
unseen as as the
the
sun passes through
sun passes through a a slit
slit ofof a door, so
a door, so is
is the
the transformation
transformation
of
of all
all things
things ; it
;
is not
it is not asas itit is
is imagined
imagined by by the ignorant.
the ignorant.
841. Being confused
841. Being confused in in mind
mind the the ignorant
ignorant view view
Nirvana as
Nirvana as the
the disappearance
disappearance of of the
the existent
existent ; but
;
since the
but since the
wise see
wise see into
into reality
reality ((sadWiava)
sadbhava) as as it
it abides
abides in itself, they
in itself, they
have
have a truer insight.
a truer insight.
842. Transformation
842. Transformation [which [which is is the
the actual
actual state state ofof
existence]
existence] is is to
to be ascertained as
be ascertained as removed
removed from from birth
birth andand
d estruction , devoid
destruction, devoid of existence and
of existence and non-existence,
non-existence, releasedreleased
from qualified
from qualified and and qualifying.
qualifying.
843. Transformation is
843. Transformation is to
to bebe ascertained
ascertained as as having
having
nothing
nothing to
to do
do with
with the
the l)hilosophical doctrines,
philosophical doctrines, with
with names
names
and
and forms,
forms, and
and giving
giving an
an abode2
abode 2
to
to views
views of
of an
an inner
inner ego.
ego.
844. With.
844. "With the the [pleasant] touches of
[pleasant] touches of the
the gods
gods and and the
the
harassings of
harassings of the
the hells,
hells, ifif it
it were
were not for the
not for the middle
middle existence,
existence,
no
no Vijiianas
Vijnanas would would ever ever evolve.3
evolve. 3
845. It
845. It should
should be be known
known that that the
the womb-born,
womb-born, the the egg
egg-
born,
born, the the moisture-born,
moisture-born, and and other
other various
various bodies
bodies of of sentient
sentient
beings are
beings are born
born of of the middle existence
the middle existence andand descend
descend into into the
the
[six] paths
[six] paths of
of existence.
existence.

1 After
After T'ang.
1
T'ang.
"Destroying",
"Destroying", according
according to
to T'ang.
2
T'ang.
3 Read
Bead after
after T'ang.
3
T'ang.
 SAGATHAKAM
SAGATHAKAM 291
291

846. To
846. To say
say that
that the
the passions
passions are
are quieted
quieted and destroyed
and destroyed
apart from right reasoning
apart from right reasoning and
and scriptural teaching, (371
scriptural teaching, (371))
is the
is the view
view and
and discourse
discourse of
of the
the philosophers,
philosophers, which
which is
is not
not
to
to be
be practised
practised by
by the
the intelligent.
intelligent.
847. One
847. One should
should first examine into
first examine into the
the nature of an
nature of an
ego-soul
ego-soul and
and keep
keep oneself away from
oneself away from attachment
attachment;; to try to
to try to
go beyond without
go beyond without an
an examination is of
examination is of no
no more
more worth
worth than
than
a
a barren-woman
barren- woman's's child.
child.
848. II observe
848. observe with
with aa divine
divine eye
eye which
which isis of
of trans
trans-
cendental
cendental wisdom
wisdom and
and is removed from
is removed from the
the flesh, [with this
flesh, [with this
I
I observe]
observe] sentient
sentient beings,
beings, the
the physical
physical bodies
bodies of
of all
all living
living
creatures as
creatures as devoid
devoid of
of the
the Samsk1ira
Saahskara and Skandhas.11
and Skandhas.
849.
849. It
It is
is seen
seen that
that [beings]
[beings] are
are distinguished
distinguished as
as ugly
ugly-
coloured and
coloured and beautifully-coloured,
beautifully-coloured, as emancipated and
as emancipated and un
un-
emancipated,
emancipated, as
as heavenly
heavenly and
and free
free from
from the Samskara, and
the Samskara, and
as
as abiding
abiding with
with the
the Samsk1ira.
Saahskara.
850.
850. I
I have
have the
the body
body that
that goes
goes about
about inin the [six]
the [six]
paths
paths of
of existence
existence ;; this
this does
does not
not belong
belong to
to the
the realm of the
realm of the
theorisers
theorisers;; it
it goes
goes beyond
beyond the
the human
human world
world and
and is
is not
not the
the
possession
possession of
of the
the theorisers.
theorisers.
851.
851. The
The ego-soul
ego-soul is
is not,
not, and
and the
the mind
mind isis born
born;; how
how
does
does this
this evolving
evolving come
come about
about?? Is
Is it
it not
not said
said that
that its
its
appearing
appearing is
is like
like a
a river,
river, aa lamp,
lamp, and
and a
a seed
seed?Y
852. The
852. Vijiiana not
The Vijnana being born
not being born there
there isis no
no ignorance
ignorance ; ;

ignorance
ignorance being absent,
being absent, there
there is
is no
no Vijii1ina,
Vijnana, and
and how can
how can
succession
succession take
take place
place??
853.
853. The
The three
three divisions
divisions of
of time
time and no-time, and
and no-time, and the
the
fifth is beyond
fifth is beyond description
description;; this
this is
is what
what is is known
known to
to the
the
Buddhas [only,
Buddhas [only, though] mentioned by
though] mentioned the theorisers.
by the theorisers.
(372) 854.
(372) 854. Knowledge
Knowledge that
that is is the
the cause
cause of
of the
the Sam
Sam-
skara
skara is
is not
not to
to be
be described
described by
by the
the Samsk1ira
Samskara ;
;
knowledge
knowledge that
that
is
is lmown as
known as the Samskara seizes
the Samskara seizes the
the Samskara-path.2
Samskara-path.
2

855.
855. That
That being
being so,
so, this
this is
is;; causal
causal conditions
conditions [every
[every-
where]
where] but
but no
no causes
causes;; because
because ofof this
this absence
absence there
there are
are no
no
causal
causal agencies
agencies;; they
they are [only] symbolically
are [only] symbolically pointed
pointed out.
out.
856.
856. The
The wind, indeed, makes
wind, indeed, makes fire
fire burn,
burn, but
but it
it only
only
1
*
Read
Bead after
after T'ang.
T'ang.
2 Is
Is this
this the
the right reading?
right reading
292
292 LANKAVATARA
LANKAVATARA SUTRA
SUTRA
incites
incites and and does does not
not produce
produce ; further,
; further, incited
incited by by itit the
the fire
fire

goes
goes out;out ; how
how can
can [the ego
[the ego of] of] a
a sentient
sentient being
being be
be estab
estab-
lished
lished?Y
857.
857. The
The Samskrita
Saaiiskrita and and the the Asamskrita
Asamskrita are are spoken
spoken of of
as
as devoid
devoid of of attachment
attachment ; how ;
how is is fire imagined by
fire imagined by thethe ignorant
ignorant
for
for the
the establishment
establishment [[of of their
their ego] ego] 1
858. Fire
858. Fire comes
comes to to exist
exist in in this
this world supported by
world supported by
the
the strength
strength of of mutuality
mutuality;; if if itit is imagined to
is imagined to bebe like
like fire,
fire,
whence is
whence is the rising of
the rising of a a sentient
sentient beingbeing [i.e.
[i.e. an an ego-soul]
ego-soul] ?
859. By
859. By reason
reason of
of the
the Manas,
Manas, etc.,etc., there
there is
is the
the ac ac-
cumulation
cumulation of of the
the Skandhas
Skandhas and and Ayatanas ;
Ayatanas; non-ego non-ego like
like aa
wealthy
wealthy merchant
merchant moves
moves on
on with
with mentation
mentation ( citta)
(citta). .
860.
860. These two
These two likelike thethe sunsun are
are always
always removedremoved from from
effect
effect and and causecause;; fire fire doesdoes not not establish
establish them, them, and and the the
theorisers
theorisers fail fail toto understand.
understand.
861.
861. The
The mind,
mind, sentient
sentient beings,beings, andand Nirvana-these
Nirvana these
are
are primarily
primarily pure, pure, but defiled by
but defiled by faults
faults ofof the
the beginningless
beginningless
past
past;; theythey are are not
not differentiated,
differentiated, they they are
are like
like space.
space.
((373)
373) 862. 862. Defiled
Defiled by by the the badbad theories
theories of of the
the philos
philos-
ophers, Hastisayya,
ophers, Hastisayya, etc., etc., are
are wrapped
wrapped end
end enveloped with
enveloped with
[the
[the false
false discriminations
discriminations of] of] thethe Manovijfiana,
Manovijnana, they they imagine
imagine
fire, etc.,
fire, etc., are purifying.
are purifying.
863.
863. Those
Those who who see see [re ality] as
[reality] as it
it is
is inin itself
itself will
will seesee
their passions
their passions burst burst asunderasunder ; leaving
;
leaving the the forestforest of of badbad
analogies behind,
analogies behind, they they reachreach the realm of
the realm of thethe wise.
wise.
864. Thus
864. Thus [reality]
[reality] is
is imagined
imagined to
to be
be something
something other other
than
than itself
itself by by the
the differentiation
differentiation of
of knower
knower and
and known
known ;
; the
the
dull-witted
dull-witted do do not
not understand
understand it, it, and
and what
what is is beyond descrip
beyond descrip-
tion
tion isis talked
talked about.
about.
865. As
865. As thethe ignorant
ignorant make make aa sandal-wood
sandal-wood drum drum by by
taking something else
taking something else which
which appears
appears likelike sandal-wood
sandal-wood and and
aloe wood;
aloe wood, so so is
is [true]
[true] knowledge
knowledge [to [to be
be distinguished]
distinguished] from from
that of
that of the
the theorisers.
theorisers.
866. Having
866. Having eaten eaten he he will
will rise
rise holding'
holding the the bowlbowl empty
empty ; ;

he
he will
will have have his his mouth
mouth well cleansed of
well cleansed of offensive
offensive and and
injurious
injurious matter
matter; ; he
he is
is to
to conduct
conduct himself
himself thus
thus towards
towards food.
food.
867. He
867. He whowho reflects
reflects rationally
rationally on on this
this truth
truth w, ill attain
will attain
serenity of
serenity mind, accomplish
of mind, accomplish the the most excellent discipline,
most excellent discipline,
 SAGATHAKAM
SAGATHAKAM 293
293

and be
and imagination;; he
above imagination
be above will be
he will released from
be released from attach
attach-
ment and
ment realise the
and realise the highest meaning
highest meaning; ; and
and thus
thus he
he will
will light
light
up
up the
the ' golden
golden path
path of
of the
the Dharma.
Dharma.
868. When
868. When he he who who is is possessed
possessed of of stupidity
stupidity , and and
imagination
imagination rising rising from from hishis views
views of of being
being and and non-being
non-being is is

freed
freed from
from the the net
net of of bad
bad theories
theories tainted
tainted thereby,
thereby, and and from
from
greed,
greed, vice,vice, and
and anger,
anger, he he isis washed
washed of of the
the pigment
pigment and and
besprinkled
besprinkled by by the
the Buddhas
Buddhas [with
[with their
their own]
own] hands.
hands.
869.
869. Some
Some philosophers
philosophers are are confused
confused about about the the direc
direc-
tion
tion [of truth]
[of truth] because
because of
of their
their theory
theory of
of causation
causation; ; others
others
are
are perturbed
perturbed over conditions of
over conditions of causality
causality ; (374)
; (374) others
others who who
are
are not
not wisewise abide
abide in in nihilism because of
nihilism because of their
their negation
negation of of
causation
causation and and reality.
reality.
870.
870. There
There are are transformations
transformations maturing maturing from from [the [the
activities
activities of] of] the
the Manas
Manas and and thethe Vijfianas
Vljnanas ; the ;
the Manas
Manas is born
is born

of
of the
the Alaya,
Alaya, and and the Vijfiana comes
the Vijnana comes fromfrom the the Manas.
Manas.
871. From
871. From the the Alaya
Alaya all
all mental
mental activities
activities take
take their
their
rise
rise like
like thethe waves
waves;; with with habitenergy
habit-energy as as cause
cause all all things
things
are
are born
born in accordance with
in accordance conditions of
with conditions causation.
of causation.
872. [All
872. [All things]
things] momentarily
momentarily divided divided but but bound
bound up up
in
in aa continuous
continuous chain, chain, are are taken
taken hold
hold of of asas real
real while
while theythey
are
are ofof Mind
Mind itself
itself;; they
they appear
appear in varieties of
in varieties of forms
forms and and
characters, but
characters, but are are the product of
the product Manas and
of Manas and the the eye-eye
Vijfiana, etc.
Vijnana, etc.
873. Bound
873. Bound up up by by the
the faults
faults [of [of speculation]
speculation] since since
begiIiningless
beginningless past, past, there
there is
is the
the growth
growth of
of habitenergy
habit-energy which
which
gives rise
gives rise toto something
something like like anan external
external world world;; it it is
is Mind
Mind
which
which is is seen
seen as as manifoldness
manif oldness when when it it is hindered by
is hindered by wrong
wrong
philosophical theories.
philosophical theories.
874.
874. With With that that as as cause
cause andand with'
with that that other
other as as condi
condi-
tion,
tion, [the Vijfiana system]
[the Vijnana system] is is evolved
evolved;; when when these these philos
philos-
ophical
ophical viewsviews areare born,
born, transformations
transformations take take place.
place.
875. All
875. All things
things are
are like
like Maya
Maya and
and aa dream
dream and and the the
Gandharvas
Gandharvas'' city ; they
city; they appear appear as
as a
a mirage,
mirage, as
as a
a lunar
lunar
reflection in
reflection in water
water;; be be it
it known
known that that it it isis all
all due
due to to se1
self-
discrimination.
discrimination.
876.
876. From From the the splitting'-up
splitting-up of of moral
moral conduct,
conduct, therethere is is

suchness
suchness and and the right ' knowledge
the right knowledge dependent
dependent on on it;it ; such
such
294
294 LANKAVATARA
LANKAVATAEA SUTRA
SUTRA
Samadhis
Samadhis of of superior
superior grade
grade asas the
the Maya-like,
Maya-like, the the Sftrmigama,
Surangama,
etc.
etc. [are
[are attained]
attained]..
877. By
877. By entering
entering into
into the
the [various] stages, the
[various] stages, the psychic
psychic
powers,
powers, and and the self-masteries, the
the self-masteries, knowledge of
the knowledge of the
the Maya
Maya-
likeness
likeness of of existence
existence andand thethe [will-]
[will-] body
body [are
[are obtained
obtained], ] , and
and
there
there is is anointment
anointment by by the
the Buddhas.
Buddhas.
(375
(375)) 878.878. When
When the the world
world is is seen
seen as as quiescent,
quiescent, the the
mind ceases
mind ceases andand thethe [first] stage of
[first] stage of Joy
Joy is is attained,
attained, and and
[finally]
[finally] they
they willwill reach
reach Buddhahood.
Buddhahood.
879. A revulsion
879. revulsion taking
taking place
place at at the
the seat
seat [of[of concon-
sciousness,
sciousness, a a man becomes] like
man becomes] like a a multicoloured
multicoloured gem gem;; he he
performs
performs deeds deeds [of [of beneficence]
beneficence] for for sentient
sentient beings
beings in in the
the
same way
same way as as the moon reflects
the moon reflects itself
itself in
in water.
water.
880.
880. When When the the dualism
dualism of of being
being and and non-being
non-being is is
abandoned,
abandoned, there there isis neither
neither bothness
bothness nor nor not-bothness
not-bothness ; and ;
and
going
going beyond
beyond Sravakahood
Sravakahood and and Pratyekabuddhahood,
Pratyekabuddhahood, one one
will
will even
even pass
pass over
over the
the seventh
seventh stage.
stage.
881.
881. [As
[As he he goes
goes up up through
through the the stages]
stages] his his insight
insight
into
into thethe truth
truth of self-realisation will
of self-realisation will be be purified
purified at at every
every
stage, and
stage, and releasing
releasing himself from externality
himself from externality as as well
well as from
as from
the
the philosophers,
philosophers, he
he will
will discourse
discourse on
on the
the Mahayana.
Mahay ana.
882. When
882. When there
there is is aa revulsion (paravritti) from
revulsion (pa1oiivritti) from dis dis-
crimination,
crimination, one one is
is removed
removed from from death
death andand destruction
destruction ; let let
;

him discourse
him discourse on on the
the truth
truth of of the emancipated ones,
the emancipated ones, which
which is is

like
like a a hare
hare's 's horns,
horns,!1 and
and a a [multicoloured]
[multicoloured] gem. gem.
883. As
883. As the
the text
text [is
[is completed]
completed] by reason, so
by reason, so is
is reason
reason
[revealed]
[revealed] by by the
the text ; therefore,
text; therefore, let
let there
there be
be reason
reason [and
[and
the
the text]
text] ;
;
let
let there
there be
be no
no other
other discrimination
discrimination than
than reason.2
reason. 2

1
1 After
After WeiWei and
and T'ang.
T'ang. The The text
text has
has "hare's
"hare's hair"
hair" wh ich in
-which in this
this
connection
connection yields
yields no
no sense.
sense. The truth
The trnth ofof emptiness
emptiness may may bebe in
in a a manner
manner
compared to
compared to a hare's horns
a hare's horns and not to
and not to its
its hair.
hair.
22 This
This is
is the
the reading
reading of T'ang. By
of T'ang. "text" (,
By "text" grantha) is
(|J;, grantha)
is meant
meant
any
any literary production in
literary production in which
which a a principle
principle oror r easo n, 32l!,
reason, (yukti) is
H, (yukti) is
expounded. Grantlia is
expounded. Grantha is here
here contrasted
contrasted to yukti as
to yukti de&ana or
as desana or desanii
deana-
patha is
patha is to siddhanta or
to siddhiinta pratyatmagati, or
or pratyatmagati, or as ruta is
as 'futa is to
to artha.
artJia. This
This
contrasting
contrasting the letter to
the letter to spirit
spirit or meaning has
or meaning has been
been one
one ofof thethe main
main
topics of
topics of the LahJcavatara. Wei
the LahMvaUi,ra. has rFri for
Wei has ^ for grantha
gmntha and and :f1lJJf#.
#BI|S forfor yukti,
yukti,
which
which does not yield
does not yield any sense in
any sense in this
this connection.
connection. The The two
two versions,
versions,
Wei
Wei and T'ang,' are
are quoted
quoted inin full
full::
1

and T'ang,
Wei-:lmm. f/(*?f:tm. *:mIJ.lg. 73-JJUlkJ!:.
T'ang- Flt11l!1it1!X. 3]!Fltkgtmi. !lt 3]!. &JJ!(jt 5.tZU.
 SAGATHAKAM
SAGATHAKAM 295
295

884.
884. Such
Such are
are the
the eye,
eye, karma,
karma, desire,
desire, ignorance,
ignorance, and and
the Y
the ogins ; such
Yogins; is the
such is the Manas
Manas inin relation
relation to
to the eye [[-con-
the eye -con
sciousness]
sciousness] and
and form,
form, such
such is
is the
the Manas
Manas inin relation
relation to
to the
the
defiled.1
defiled.
1

Here
Here Ends
Ends '"The
' The Mahayana
Mahayana Sfitra
Sutra Called the Arya
Called the Arya-
Saddkarma,.La,nkiivatiira, Together
Saddharma-Lankavatara, Together with
with the
the Verses.
Verses.""

(376) All
(376) All things
things are
are born
born of
of causation,
causation,
And
And their
their cause has been
cause has told by
been told by the
the Tathagata
Tathagata ; ;

And
And the
the Great
Great Muni
Muni tells
tells
That
That their
their cessation takes place
cessation takes place thus.
thus.

1 This is
This is mlssmg
missing in T'ang. Wei
Wei further
further adds
adds:: "When
"When the
1
in T'ang. the
Buddha preached this
Bnddha preached this exquisite
exquisite Sutra,
Sutra, the
the Holy
Holy Mabamati
Mahamati the the Bodhi
Bodhi-
sattva-Mahasattva, Rava1}a
sattva-Mahasattva, Bavana the King, Suka,
the King, uka, Saral)a,
Sarana, Kumbakar1}a,
Kumbakarna, and and
other
other Raksha sas the
Bakshasas, , the Devas,
Devas, the
the Nagas,
Nagas, thethe Yakshas,
Takshas, the
the Gandharvas,
Gandharvas,
the Asuras,
the Asuras, thethe gods,
gods, the
the Bhikshus were all
Bhikshus were all delighted
delighted and
and accepted [the
accepted [the
te achin g ] ." This
teaching]." addition shows
This addition shows that
that Wei
Wei as as a
a whole
whole may
may bebe aa much
much
later production even
later production even than T'ang, for
than T'ang, for such
such aa passage
passage isis ordinarily
ordinarily
regarded
regarded as the regular
as the regular conclusion for a
conclusion for a sntra
sutra ; nd
; nd when
when this
this was
was found
found
missing
missing in in the earlier copy
the earlier copy ofof the Lankavatara, the
the Lahkavatara, the writer
writer of
of the
the Wei
Wei
original added it
original added it to
to complete
complete the
the form.
form.
APPENDIX
APPENDIX
 APPENDIX
In
In order
order to to show
show howhow varied
varied are are the
the three
three Chinese
Chinese andand
one
one Tibetan
Tibetan translations,
translations, due due to to whatever
whatever causes
causes textual
textual or or
personal,
personal, I I have
have herewith
herewith appended
appended a a comparative
comparative table of
table of
these
these versions
versions which
which are are accompanied
accompanied with
with their
their respective
respective
English
English translations.
translations. The
The passage
passage chosen
chosen forfor this
this purpose
purpose is is
one
one ofof the
the most
most difficult
difficult andand at
at the
the same
same time
time most
most important
important
sections
sections (( LXIX)
LXIX) in in the Lanka, chiefly
the Lanka, from the
chiefly from the point
point of of
doctrinal
doctrinal interpretation.
interpretation. In In the
the reading
reading of of the
the Tibetan
Tibetan ver
ver-
sion
sion I I have
have entirely
entirely relied
relied upon
upon Professor
Professor YengaYenga Teramoto,
Teramoto,
of
of Otani
Otani Buddhist
Buddhist College.
College.
One
One thing
thing in in this
this section,
section, which
which is is most
most striking,
striking, is is
that
that the Ladtka asserts
the Lamka asserts thethe existence
existence of of a a reality
reality which
which is
is

perceivable
perceivable only only by by the
the eyeeye ofof transcendental
transcendental knowledge,
knowledge,
which
which is is in
in the
the possession
possession of of aa wise
wise man.
man. The The reality
reality isis here
here
designated
designated as as Aryabhavavastu
Aryabhavavastu or or Aryavastubhavasvabhava.
Aryavastubhavasvabhava.
It is
It is the
the exalted
exalted ultimate
ultimate self-nature
self -nature of of all
all things,
things, andand asas it
it

can
can be be recognised
recognised only only when
when ourour spiritual
spiritual eyeeye looks
looks beyond
beyond
the
the realm
realm of of discriminations
discriminations which which is is ruled
ruled by by laws
laws ofof being
being
and
and non-being,
non-being, it
it is
is also
also to
to be
be called
called the
the truth
truth of
of Solitude,
Solitude,
Viviktadharma,
Viviktadharma, that that is,
is, the
the Absolute.
Absolute.
For aryabhavavastu,
For aryabhdvavastu, Sung has Sung has jM:,
Hi^jJ, Wei "Wei A m,
Kg AHtfr>
and
and T' ang mfi*,
T'ang Hfi?^, while while forfor aryavastubhavasvabhava
aryavastubhavasvabMva Sung Sung
has $jM:
has g^tegfe jf1:, Wei
Wei A!t 4mjfm, and
^A^Jf#nJfigl, and T' ang
T'ang !?AA
EJfJ!1*.
J5fJlLi;fe- The
The Sung
Sung and and thethe Nanjo
Nanjo text text must
must have
have been
been the
the
same
same as far as
as far these two
as these terms go,
two terms go, but
but WeiWei evidently
evidently had had
vishaya
vishaya for
for vastu
vastu and
and bhuta(
&/mta(?) 1 ) for
for bhava,
bhdva, while
while T' ang
T'ang hashas
one
one 1* probably for
$s probably for both
both vastu
va-stu andand bhava, though it
'bhwua, though has
it has

generally
generally for vastu
Jp. for va-stu and
and for
^ bhava. For
for bhava. For T' ang 's E)fJ!
T'ang's $fJL
((drisya) there is
driSya) there is nothing
nothing corresponding
corresponding in in the
the Sanskrit.
Sanskrit.
The
The Tibetan
Tibetan for aryabliavavastu and
for aryabhavavastu and aryavastubhavas
aryavastubMvas-

i^opr z:j' q^ 'l:.l' an d ,,\Z"4t:1].

c::"\ __ c::"\ ::r- -
vabhava respectively "\Zi:tt:l].
is respectively
vabhava is Ef ""' 2f
' and'
3^&' ^W
,, 'r.rqt:.. q(ija;, whereas
whereas a'rya.jnanasvabhavOJVastu
j, aryajnanasva'bliavavastu
300
300 APPENDIX
APPENDIX \
,-
is
is f4Cf)''''
^pl^'wr^'g'^rq. Evidently
Evidently in
-,J-,J
in this
this case
ease th
th^
\
Tibetan
Tibetan equivalent for vastu
equivalent for vast'll, is
is t:::
^"^ q , and
and this
this is
is ,
missing
missing in'
in
the
the last
last combination.
combination. Generally
Generally in in the Lo/nka the
the Lanka the Tibetan
Tibetan
--' --' c:-.. --' -,J -,J-,J ,
has 1:.''%\I:.'qj8i
has ^^T^T^'^dj for bhdvasvabhdva, and
for bhavasvabhava, and 1:.'L".f
^PST^I and and I:.' .q
'

R
are
are synonymously
synonymously used used as as is
is sometimes
sometimes the case with
the case with the
the
Chinese.
Chinese.
In paragraph 5,
In paragraph 5, towards
towards the the end,
end, there
there isis another
another rere-
ference
ference to to AryajiHinasvabhavavastu
Aryajnanasvabhavavastu for for which both Sung
which .both Sung
and
and T' ang have
T'ang have quite literally &tr IM:$,
quite literally H^ '^^, whereas
whereas WeiWei gives
gives
ft
ilHa'iifefa-. Ordinarily,
Ordinarily, vastu
vastu and
and bhava
bhdva are
are used
used both
both to to
designate particular objects
designate particular objects of of discrmination,
discrmination, thus thus making
making
them
them interchangeable.
interchangeable. But vastu is
But vastu is used
used inin another
another sense
sense
in
in the
the Lanka,
Lanka, that
that is,
is, in
in the
the sense
sense of
of absolute
absolute reality.
reality. We
We
have
have onon p. 147,
p. 147, line
line 6 (Nanjo) :
6(Nanjo) Vidyate
: Vidyate tathatavastu
tathatdvastu aryanii
drydnam rh
gocaro yathd, for
gocaro yatha, for which
which SungSung has has:: ff$jmjm.
^f^^^n^B- jIlJfm;
^BK^M^j
Wei : jlllitjll*ff
Wei :
^nH^B^-lIf J! ; and
t^Jl-ife-SI^ an(l T' ang : fflitjllMJ%]
T' ang :
'If jf|.$!J^$9- jn$fl
JWfT . A
>

mf
^SMff Vastu to
-A- Vastu to bebe characterised
characterised as as suchness
suchness and the
and the
realm
realm where
where the the wise
wise have
have their abode, cannot
their abode, cannot bebe a particular
a particular
object
object of
of discriminating
discriminating knowledge.
knowledge.
The
The following
following comparison
comparison will will be
be II hope
hope of
of some
some interest
interest
to
to Chinese
Chinese and and Sanskrit
Sanskrit students
students of of Buddhism.
Buddhism.
 S anskri t
Sanskrit Snng-GUJ)
Sung Gun al'J bhadr
bhadraa
I Wei

rftfTJifq
4
4

2'fcro:l{TqTcr(?:

Tcr 'i!cr Tllir iqcqqnrn Tcr(?=

ttf'<nf=
i :gj!o
.-
flt
ifc $:.

/G r& g} 1 lEI
'I't g
4
H
t% ffi 4* g

1'&0
'I'E W
'Hti
m -II-
P,J m '[E *Ii Si OXo j
.- -- U
j *o tIt !t

flrqfiffirqTi\. , 1fT 'TT :i'P:T crfii lfi:fT i m m-o tm 1))( 'f/t-o :an :M: !W fr} #l!Io tit
I Of
1 1nJ & Me
JgJl W. m f
tro /G -Yt 'Il: 'lit 11'f tito tIt :5!to ljp F !, :ko jl: Jil.. o
\

tIt o
fftfTfl1ii1''Tif-.=fcrl.lllT J{cri{it 'JC{TcrTcr(;'tJ= i
l!JT"1Cfiiilt:JT :q }:('Tcr;:qf'Cfifn}:(TcrQCfiT T=
i 'I:l: 1m 'Il: '1" 1: ffl,
, -tm nr 1;11 ;m;*
*fL qIt fnr Ei2'
'HI- i {ITJ tit? .J;/. /G 1
I o tit 'to F Q
VFT=
&,
Cf:" 'Cf(;'tg': 1 =if Cfiir tff,CfiOf :tIfilfcr<1iJiT=
I j;k, tit 'tQ qIlt :1
o:Jt ;; ifH
TTTT fcrfZjfif lJi:fT tff"(Cf\1f 1\
II
I l :tm qiJt 'iJ\. 5.HL
I
And Blessed
Blessed One,
One, tthe reality ca
h e reality n not be
cannot be snch
snch World-honoured One,
World-honoured the \vise
One, the too imagine
Avise too imagine ! WorId-honoured
World-honoured
as
as is
is discriminated
discriminated even
even by
by the
the 'wise, because
wise, because the self-nature
the self -nature of
of th and [[think]
ings and
things thi nk ] this
this se1
self- reality
reality of
of things
things
the
the a sp ect of
aspect of r e a l ity as
as it is in
it is in iitself
t s elf cannot
cannot nature is
nature is manifested
manifested in
in this way.
this way. They
They do do aspect, because
because the
the
i s c rim i n at i on by ;
reality aspect,
be
be an
an object [of d
discrimination by anybody
anybody]] not talk ab ou t canse or no-cause,
not talk about cause or that is, th
no-cause, that is, ey
they not t each c ansatiOl
not teach causatioi

because, B
object [of
One, w
;

becanse, l essed On(',

Blessed h a t appem's
what to the
appears to the wise
wise fall into the
fall into the viev\'
view that
that things
things have have their
their se]f
self- ion . . Why ??
ttion. Why Beca
Beca
m
as; t h e self-nature
the self-nature ofof reality is
is no
no more
more tha
thann aspect. It
It is
is another
another r e a l m , it
it is
is riot
not snch
such as
as of be
of ing. Others
Others :
the cr e a t i o n of
reality aspect. realm, being. :

tIl(' creation of ttheir

h e i r imagin
imagination, which iiss
ation, which is
is [[imagined]
imagined ] by
by them
them.. Thus
Thus is
is th
thee fault
fault of
of n th
iin is manner.
this manner. 1
"^

p red ica ble w

predicate with the n
i t h the o t io n of
notion of causation
causation aand
nd no n -fina lity [[committed].
colllmitted ] . World-honoured
World-honoured w ho
who talk thus comll
talk thus comn
o - cau s a t i o n ; tthat h eri sh in
non-finality
n
no-causation h a t iis,
s , tthey
h e y also
also c
cherish in their
their One,,
One because
because theT
they do
do not
not understan
understandd . tthe
he Why
Why ?? Bec ause th
Because th
na ture ooff tthings
lf--nature ; hi n gs there
;

own way
own way thethe idea of a
idea of a b ei ng with
being with self-nature.
self-nature. aspect of
aspect the se
of the self h ings because,
because, all t
all things there is
is

this is One, w a u s ed by
;

I[And
And tthey
h ey would say] that
would say] that this is aa realm
realm \Vorld-h onoured One,
World-honoured hat is
what is c
caused by the
the ttheir
h e ir self-reality.
m ebod y else
self-reality,
tthat belongs tto
h at belongs o so
somebody else and
and is
is not h at
not tthat self-natiire of
self-nature of false
false imagination
imagination is is n ot the
not the not due tto
not clue o eliscriI
discrii
of tthe
[[of h e ignorant
ignorant].] . 'rIl
Thisis is
is c om mitt in g tthe
committing he aspect
aspect of
of sel-natnl'e
self -nature of
of t h i n
things. gs. How can
can as pect of
aspect reality ji
of reality
fa ult of
fault of nOll
non-finality, o r thus
-finality, ffor thus wh at c
what o nstitut es
constitutes they
they really
really k n ow what
know is a
what is a f a lse ima
false g ina ti o n
imagination a ll things.
all things. W orId
World
tthe self-nature of
h e self-nature of real ity becomes
becomes impossible when tthey
h ey do
do n ot regard
not h e i r iimagination
regard ttheir ma gin at i on may be d
may be i scri m im
discrimim
e ssed One,
reality impossible
to
to know.
know. Bl
Blessed what is
One, what is derived
derived from
from as m a gin at i on ?
as iimagination? do [[the
do thc wise
wise tell
tell 11
u
l l p iimagination
tthe m a gination cannot
cannot b
bee the
the s('If-n ature of
self-nature of be d
be o n e thus
done thus anel
and
l'('alit,v.
reality. lImy
How is it t
is it h a t "wh
that ile th
while ings a
things r e said
are said
tto
o exist
exist owin
owingg tto
o tthe
h r ima gination [[or
imagination or d i s
dis-
el'i m in at i on ] , tthey
crimination], hey Hre
are said
said again not to
again not to bC'
be
f.;Hch imagined?J
are imagined
such (Iasf.; <11'C'

* :!:l W- = goca l'a.

i-Bodhiruci
i Bodhiruci T' ang S
T' ang- ikshananda
Sikshananda Tibetan
Tibetan
--------------- - -
4
4 4 4

ig Ao IlL 7fT Yl Mt 5)- u ;fIt 7fF JrL 1f # Y '!:lI *1=10 " :is d) r lTj 'fr.\ c
:tm JL '!:lI: ffff !.m
F rot f-f Im o /f jt Imo m o + rot ff ug Jk 4 1m o [l! lk t. j if:f9U!,r J-rq q' Cl)' "
d) q5
'f i tFl Me It .A }! f1t /f '[:II: tf:l J! i'ik, i:It <to ;Jet f1i !t Jf /G [rij P3 Jtt "' ..... -V"'"
I:,. q d).g,..t::. I ' 5 ' I t::. . L:! . aq
Jfc.0 '" '" -v-' -v-'

j{o :Jl: jt 1f /(f M o j{11 M& Ij

HJ JOt 4 Z !k., Jt
ft 'Hg
fd lj
ifr il
&T T 1l '1I:
ll rrr i{ i! *I n I *1'1 *1'10 itt r." f.# i! 'Il: *Ii /G 1m 5)- Zit {itJ
fll q5.q qtTJd)tTJ Ql: l r1

S1 7J Ij 7f=r i! 1fl *R fffi 1r t. ffif QJ. 71' J.l!j Me ffif if 1f ito I q"' '''d) ..... '"
&jcYl
'"
1ilJ 7J Zit 7f j{o {Jj{ 7)-- Jjlj, . .. !.j.:;;. . tTJ ' e: 5' q- 1= q' qI3)' aq' flltTl "
tTJ q . . &l . 'l. . I q3 I3)
'='" ......
q59 q qI3)(l{ q - -...-"'"
!.j
One,
One, wisewise men seein g the [[The
The wise
wise]] too see the
the aspect
aspect of of [[self-]
self- ]
l:1d). . :sI3) . . . rllt11 'rc3)''' 5 ' c3);
seeing the too see
discriminate aass tto
discriminate o their
their nature
nature in all things,
in all for it manifests
things, for it itself as
manifests itself as

!.j ..",. i:.! .qtTl !.j 1a. 5 Q" 1 (foLlS

-
World-honoured
; World-honoured One One does
does if
if characterised
characterised with with false
false attachment.
attachment. They They (f ;.i3,

11, does
does notnot teach
teach no-cansa do
do n ot talk
talk about
about causation
causation andand no-causation, "'
q5t:1lrz:.! "qc3) .s ::, " " q3 ' d)'
n, iio-cansa- not no-causation, '" -v-'

IUse one
itise falls into
one falls into the
the aspect
aspect they
they fallfall into
into the
the view
view ofof [self-]
[self-] aspect
aspect in in all
all

m
mayay view
view the the field, but not
field, but not things.
things. World-honoured
World-honoured One, One, [thus
[thus they
they say
say l:.. .3) . q .f9 . q . :6(l)' . !!1c:..l:l'J C!) I
and is
q tq& d) a;c3) tTJ O) ry I
World-honoured One,
World-honoured One, those
those that
that]] this
this belongs
belongs to to another
another realm,
realm, and is

nit
nit the fault of
the fault of non-finality.
non-finality,110t
not likelike such
such [ a s is maintained
maintained by others ] .
[as is by others].

.ey do
.ey do not
not recognise
recognise tthat
h at in
in If
If so,
so, this
this is
is the
the fault
fault of
of non-finality.
Who
non-finality.
lmderstanding as World-honoured
World-honoured One, what is
One, what is manifestE
manifesto
no
no aspect
aspect to
to be as
be known as can
can then
then have
have a
a clear
clear understanding as re
re-
them
them as as the
the aspect
aspect of self-nature
of self -nature inin all
all tl1
th
W orld-honomed On
World-honoured e, it
One, is
it is gards
gards the
the aspect
aspect of
of [[self-]
self- ] na ture in
nature in all
all things
things?? is the
is the self-nature
self-nature of their false
of their false imagina1
imaginal
by wh iel1
min ation that
that there
there is
is the
the World-honoured
World-honoured One, the
the aspect of
of [[self-]
self-]
carnation One, aspect because tthey
because hey fall
fall into
into the
the view
view by which
in
in all
all things,
things, yet here are
yet here are nature
nature in
in all
all things
things is
is not
not dependent
dependent on
on dis
dis- self-aspect
self -aspect, of
of beings is
is [[maintained].
maintained ] .
beings
l-honoured On
[-honoured e, while
One, while they
they crimination
crimination;; why
why do
do you
you say
say that
that all
all things
things is
is aa realm -where others
realm where on. V.l
move on.
others move W<
lting
iting [in th
[in eir way
their ] , why
Avay], why are becanse of
are because of di scrimin ati on ?
discrimination? honoured
honoured One, as the
One, as the self-aspect
self-aspect of
of thin:
thiiij
not ascerta
]lot ined, they are
s]
s] that discrimination
that discrimination is
is t
too ascertained, they are not
not as they are,
as they are,
n ot otherwise
not otherwise ! .'
the
the fault
fault of
of non-fin ality is
non-finality committed. ,V
is committed. W<
honoured
honoured One,One, if the self-nature
if the self -nature of
of thin:
thin;
produced by
produced by the
the self-nature
self -nature of
of false
false iima^
m af
ion and
ttion and has thus no
has thus no existence, how are
existence, how are
separately
separately discriminated
discriminated by by false
false imaf
imag
tion
tion?? However
However discri niinated they will
discriminated they will
be
he such
such as
as they
they are.
are.
 Sansk rit ((Nanjo,
Sanskrit pp. 163-166)
N:llIjo, pp. 163-166) Gun) Hbhad
Sung-Glll
Sung abhadrra
a (;f,JliMiIJ. =Jj(;/" -r-a) Wei-Bodhirul
Wei Bodhirui

LXIX
LXIX LXIX
LXIX
1
1 1
1

'g,fq "'T'tfi{'q , 'lf"'n JT'fnT It'if 7'- 1& B {dl g 0 Il tit fYi r&o IIt j,- i 1};t
IIt * M(o l{ JJt JJl. 'i!Eo F /ff It 'r!E {Ii]' 11fn7
lJ 7.J' JJIJ I
iFf f<r<t1'i T<rT f<r<fi;ff f iitIT
m,
m ili rm w< qIIt i m qD
TcrT ttfif qfl:<fifif t!'i{TT n6ff JT'1{;:q=
ft tl ffl . # m It" 5;' JJIj -tit tto
T'fT'f'(1)'iij <rr T'fTl.::(ij ;r

f'CfifiI' <rTT if
I!'ffij m 'It jEf! IIlt - -WJ y! '1l:o ;f: $f tr tit W
" " . . " "
0

'" ):{'T crcr Cfrr: cq9To:rTTCf: J:fn t{=

*{= F '11: pX,- 11iJ f). fiX. tm * f

f'CfifT'fTf7.fifjqTr"'f:QJri{ II 1r;ft tito::-

said :
lVIabamati said
-' urther, Mahamati
:B According to
According the
to the Mahamati
Mahamati again
again addressing
addressing the
the Buddha,
Buddha, lVIaham
Mahamatiati the
the B
B
Further,
the W orlcl-honoured One
:

all things
in all that are said
said:: As
As the One teaches, the B uddha, sayin
Blessed One,
Blessed again, in
again,
One, things that are World-honoured teaches, the Buddha, sayinj
variously
variously discriminated
discriminated by discrimination
by discrimination because
because of
of such
such and
and such
such imaginations,
imaginations, such
such One teaches, becal
One teaches, becai

is no
there is
there no self -nature, as
self-nature, it is
as it nothing but
but and
and such
such objects
objects are
are discriminated
discriminated;; but
but there
there criminating minds,
criminating minds.
-nature , only
is nothing

[the cl'eation
creation of is
is n
noo such
such self a self-nature
self-nature as discriminated
discriminated;; all(
of]] false
false imagination
imagination;; if,
if, Blessed only a
Blessed self-nature, as anc

One, it
[the
it is but [t
is but h e creation
creation of] false imagina
of] false is
is imagined.
imagined. vVorlcl-honoured One,, if
World-honoured One if there
there is
is h ave no
have no this or U
this or tl:

n e d , there
One, [the imagina-
tion
tion and
and there is nothing
there is nothing in
in the
the world
world which
which only
only a
a self-nature
self -nature as
as is
is imagi
imagined, there is no
is no that they
that they are
are di
dis

is
is to be conceived
to he conceived as
as indicative
indicative of
of self-nature, mutual
mutual reference
reference among objects. According
among objects. According mind.
mind. W orlc1-hon
World-hon
One,,
self -nature,

does
does it
it not,
not, Blessed One,, come
Blessed One come to
to this,
this, ac
ac- to
to this
this teaching'
teaching of
of th e World-honoured
the World-honoured One such
such obj ects excep
objects excep
cording
cording to
to your
your statement,
statement, that
that tthere
h ere is
is is not
is not this
this anlt committed that
fault committed that [the
[the distinc
distinc- oll e 's own
one's own mind,
mind, a
a

neither
neither defilement
defilement nol' pnrification , because
nor purification, because tion bet-wee
tion between]n ] evil
evil passion
passionss and
and purity no
purity no the W
the orld-honour
World-honour*
an
all thin gs are
things are of
of the
the nature
nature of
of false
false imagina
imagina- more
more exists
exists?? Because
Because all
all obj ects are
objects are charac
charac- will
will be
be no
no defil
defihl

tion
tion ?? terised with
terised with the
the self-nature
self -nature of
of imagination
imagination,, Because, teaches tl
Because, teaches tl

and have
and no l'xistence.
have no existence. seen
seen according
according t(
t<

there
there is
is llO
no reality
reality

,*:, Sung lias 7/JjIJ

(Sung has 5h)J'J fo1' both vi7aTZJa
for hoth and palikalpita
vikalfa am1 palilcalpita;; ,*: . Wei
Wei has SHJlJ fo'
has :$/.lJIJ

/' for bhii1Ja,

Vnava, 111 for svabltiiva. 1; for
for bldiva,
Wiciva, #:f!l
fo:
IIi for Stt for svalliava. and
and 1=$j t
 uci (]. Sf >;-. S-I-H a T' ang-S
T'ang Sikshananda (L 3 "7:.. Ef-- u - R b)
ikshananda <*taljill. 'jA' rribetan
Tibetan (PekingRecl Ed., Kanj
(Peking Red Ec1., J
mDo fo1.
Kanj.., mDo,
>
132h-l
fol.l32b-l

LXIX
LXIX LXIX
LXIX LXIX
LXIX
11 11 11

i3 1 1m i1t lUto kJ.

0 m f1 * {f Wi Wi fi 8 1 0 "fit ' II Ul'-Wsrra(!r ' CI"\rll ' .q , ' '
|f

IL"o 'It 531J 1nJ 'fIf. 11if t i*o o tm tit :" lUto m 1lJ. 11 IL' ?J\. 5J1j fl;:o '5'''S' I'l:p:, rt1r"'trjc:.'I:. 'Cfj
1I!t 1m :M& Rn
to 1::
& fft
us ;fIt l1ft
If F i* 1f 'It It!:: ill iff" 11=0 iit o
r:: I:.' I:.' tIll:.' t.:l5t1l' z:r' ' ' C!) 'q
to
Hfe ffi.

;rr
* Ilf
<t fI
B IL'
& 'i.J
#\. 5JU
5 F 11 i* m ^
^ iff" . & W . K ft ' !J ' ' tIl' flI' "I:.' qO)'' 'I I
if *
t- I '
m -:
,
tf-

wt . it J. f:f(
r& -WJ i:k \. 5J1j ][0
.q'l1'flI'''' .q-:g' C!)'''tIl'ry'C!)'l:l5tf1
'flI'ry I ",;q'''I:.'qc3). a;c3)' '

Cl) I q'Cl)''''qTTJ'r:l.l 'q' '

B odhisattva again
Bodhisattva again addl'esspcl
addressed At that
At that time Mahamati the
time l\fahamati the Bodhisattva
Bodhisattva-
1)' Cl) '.q5trj'q' "I:.' ::)c3)'S' " ' .q ' c3) '
;

ng : As
tlg World-honoured mahasattva
the World-honoured
As the mahasattva again the B
addressing the
again addressing uddha,
Buddha,
Ja{t:.''''",\I:, 1 Oi""'St::.' q' '' UJ
: ;

ause of
ause what and
of what what dis
and what dis- said World-honoured One,
said : World-honoured according to
One, according to the
the
'
:

II
j

ls,
Is, what and what
what and objects al'e
what objects are World-honoured One,
World-honoured on account
One, on of various
account of various 'q",,,7(
1(1
|

id yet such and

yet such such obj
and such ects
objects minds; are discriminated,
things are
all things
minds, all discriminated, and there
and there ;

x cept is no self-nature
is no all things.
in all
self -nature in They are no
They are
that
that essential nature, e
essential nature, except things. no Mahamati again
l\Tahamati According tt ,
asked:: According
again asked
liscriminated by
liscriminated by one 's own more than false imaginations. World-honou i- by such and sud
one's own more than false imaginations. World-honour- World-honoured1 One,
\Vorld-honourec such and
' One, by sucl:
moured On
Inoured One, if there
e, if are no
there are no ed One, if
ed One, if there
there are
are only
only false imaginations
false imaginations cri in inations,
criminations, s nch
such and
and snch
such obj ects
objects an
are

;pt what
pt what is
is discriminated by
discriminated by and no
and realit ies, things
no realities, defiled and
thi n gs denied ,vill
pure will
and pure crim inated, They
criminated. They are imagined
falsely imagined
are falsely
according to the
according to of
t eaching of
the teaching all
all equally be
equally destroyed,
be destroyed. have self-nature.
no self-nature.
have no World-honour ed
World-honoured
red One,
.red in all
One, in there
things there
all things if
if all things
all things are of false
are of imagination ,
false imagination -\

ilement,
ilement, no purity.
n o purity. Why ?
Why?
1

aspect of
aspect self-nature is
of self-nature a:
unknowable, a;
is unknowable,
the Tathagata,
the all things
Tathagata, all are
things are One says,
vVorIel-honoured One
World-honoured says, they fl
being f;
they being
to
to false
false cl i scrinm ation
discrimnation and
and imagined, there will
imagined, there will be in them
be in d
nothing d
them nothing
y in
y them.
in them. or pure .
01' pure.

01' both nn d parikalpita,

l.' ikaljJll and
hoth vilcalpu T'nng distinguishes
;:. T'ang hetween vikalpa
(listingniR1H'R between nnil
'
'[lw'ika1z)i ta,
*
5}-}lU
vikalZ)G 5>/ilJ
f01" suaWiava.
ov
ltfHJ for =i;:,n',
and
or
I 01' 53:t B cabh ava. parikalpita S.iT-
parikalpita
 Sanskrit
Sanskrit Sllng-GuJ)
Snng Guli abhadra
abhadra Wei-I
Wei I

2 2

:rr <rT;;T I qrF'11 Tiirl- 'lT <rf 0; iiT'1ir 1 i!f -:k o tm M: j{11 :Mo
to&to&. j{11 tk m wto 1* i!f *- o j{11
j( o F tm 71;, ::k. 'I 'I:lli f Jl. If lLt *- o ffif f -tJJ
1TT n '.:r19 }:{FfT fqcr.cf ni1T ' '9fr1 1 0 jit -

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qf'Cfifif <fTr i{Tt={1r ., (.:JT9TGfMmT=
tm i:r1 1f '11: I 'IEo Il J! IIEt /(fo j( *.t 1Ht Jt R
<r-qP:: 1={ I fcfi l'{TfT t={Tfr Tr<rFil;
tm 'It 'It 1;00 *1 if:o l!ffi * -fl Oo
<P-lTif '>}1Tlf lJT-.f"TT rUilTt;'ltf JlijT9'YilfT tm g
is .A ;5;1l
A& - -\1)J ft iii
BJ i

T T<j '"lTqT 9fn II ilo 1ft A JL 1

mf
it *
s m *'
ffi ;flt
ffi.

Said the
Said Blessed One
the Blessed One : Mahamati, it
Mahamati, it is
is j ust
just The
The Buddha said to
Buddha said to Mahamati
Mahamati ; So
So it
it is,
is, ; The Buddha
The said t
Buddha said t

is
:

as yon say. Mahamati, the self-nature of so

so it
it is
is as
as you
you say,
say, Mahamati.
Mahamati. . It
It is
is not
not as
as so
so it
it is as
as you saj
you saJ
as you say. Mahamati, the self-nature of
things
tilings is
is n ot as
not as it
it is
is discriminated
discriminated by
by the
the iiss [imagined]
[imagined] by
by the
the ignorant
ignorant who
who falsely
falsely ignorant
ignorant m
masses of J
asses of ]

ignorant
ignorant and
and sim l)le-minded. Mahamati,
Mahamati, it imagine
imagine self-nature
self-nature and take it
and take it for
for reality.
reality. things,
things, but
but in all thE
in all the

marks ((lakshana]
laksha1Ja:
simple-minded. it

is
is the
the creation
creation of
of false
false imaginatio [For] it is a self-nature falsely imagined
imagined and such
such marks
imagination ; nothing
nothing- ;
[For] it is a self-nature falsely and
indicative
indicative of
of self-nature
self-nature is
is t
too be
be ascertained.
ascertained. not
not the
the self-nature
self-nature of
of things
things as
as it
it is.
is. Maha
Maha- discriminated for
discriminated for rear
real:

But,
But, MRhamati,
Mahamati, there
there is
is the
the self-nature
self-nature of
of mati,
mati, as
as to
to a
a wise
wise man
man 's
's kno'\;\'ledge,
knowledge, there
there is to
is to mati,
mati, all
all these people
these people
things snch as is ascertained by the wise, by him
him the
the self-nature
self -nature of things. With With his wise ting
ting as
as regards
his wise
regards the
the re
such as ascertained the of things. re
things is by wise, by
their ,,,ise
their wise knowledge,
knowledge, by their wise
by their wise insig'ht,
insight,
knowledge,
knowledge, his
his wise
wise jllsight,
insight, his
his wise
wise eye
eye of
of falsely
f alsely perceive
perceive them
them
by
by their wise transcendental
transcendental vision. transcendental
transcendental knowledge,
knoAvledge, h
hee perceives
perceives the they Mal
their wise vision. j
the they really
really are
are.. Mai
self-nature
self -nature of
of things
things [[such
snch as
as it
it is]
is].. they
!

they know
know the
the self-na1
self -rial

as
as it
it is,
is, by
by means of tt
means of
wise insight,
wise insight, their
their wis
wis

|
knowledge
knowledge ; they
they thus
thus;

aspect of
aspect of all things as
all things as
-Bodhiruci
-Bodhiruci 'r' ang S
T' ang- :
,Shiinanda
Sikshananda
\_ __ _ . _ _ ____ __
Tib an
Tibetan
:t ___ . ____ _ . _ _ _ .

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{a ^ JLo 1n. 1f 'I'll:- -1-I'1'1=1:t 0 9h I J
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1 I : "", -., c--:
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--' '" '" _._'-.-- '" _,-'
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0 JO" ""
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q-^f^T
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-hn
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':l:\.:a)'a:rp::" 'l5q'''fl:''
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t* EI ifl '11: *1=10 {t{ Ig A

it{ Ig lilt M jm Jf 11 ;;qc7)' "' 'I 1fr Cl)'?{
gr'c .,)t:s;. Cfo1
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iss

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'" -v-' c-. -., '"
,"-\'1t11 'q 'i:lI:,' ::r b':: l4t!l rq.fl 'r .!
'"

T h e Buddha
Buddha said
said:: Mahamati,
Mahamati, so
so it
it iis.
s , sso
o
'r qr\ . qq .. 5'r!:Tl ' ' '5' :
to
to Mahamati
Mahamati:: So
So it
it is,
is, The '

ay,
ay, Mahamati.
Mahamati. All
All the
the iitt iiss as
as y o u ssay.
yon ay. All
All ignorant
ignorant people
people dis
dis- <?)

people
people discriminate
discriminate all
all criminate
criminate things,
things, but
but the
the nature
nature of
of things
things is
is

hese
hese things
things there
there are
are no
no j
not
not such
such as
as it
it is,
is, for
for it
it is
is no
no more
more than
than false
false

a
a)) . 'rhey
They take
. take the
the falsely
falsely j
attachment,
attachment, there
there is
is no
no such
such nature
nature of
of things.
things. The
The ,Vorld-honoured One
World-honoured One said
said:: It
It is
is

Hities (svablutva
llities (svabhava)) . Maha
Maha- . i
But
But the
the wise
wise with their wise
with their wise eye
eye of transcen
of transcen- as
as you
you say,
say, lVIaha.mati.
Mahamati. In
In whatever way 11
whatever way
le
le are
are falsely
falsely cliscrimina
discrimina- dental
dental knowledge recognise the
knowledge recognise the self-nature
self -nature of
of self-nature of
self-nature of things
things may
may be
be c1iscriminai
diseriminal
reality
reality of
of all
all things,
things, they
they all things as
all things as it
it truly
truly is.
is. by
by the
the ignorant
ignorant masses
masses of
of peopl e, it
people, it is
is not
not
tl
a and
and do not see
do not them as
see them as for
for it
it is their false
is their false imagination,
imagination, and the asp
and the asp
ahamati,
ahamati, ai-l
as to the wise,
to the wise, of
of self-nature
self -nature is not to
is not to be ascertained in
be ascertained in
ature
ature aspect
aspect of
of all
all things
things things.
things. Mahamati,
Mahamati, there
there is
is the
the self-nature
self -nature
!

! their wise
their wise wisdom,
wisdom, their
their things such as
things such as is ascertained by
is ascertained by the wise '"
the wise w
dse eye
rise eye of
of transcendental
transcendental discriminate the self-nature
discriminate the self -nature of
of things
things as
as it
it

I by means
,
ss perceive
perceive the
the self-nature
self -nature by means of
of their
their wise
Avise knowledge,
knoAvledge, their
their w

as
as it
it really
really is. insight, their wise
insight, their wise eye
ej e of transcendental knc
of transcendental knc

I
r
is.

ledge.
ledge.

I
I
I

I
i
:

I
 Sanskrit
Sanskrit Sung-Gm) abhadra
Sung GUJJ abhadr a Wei-
Wei-

3 3

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g 'f:4:
i^n im & o 1t{ tr 1ft

0

oo :tm , :K :mo iit , liN 7( liN, 11t o -

}:(ref
I
' r.
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/f 1t 'fit $- tito /:It "->I.,
I
llii !1: * ;tI1,0 -M tl1 a JL X. 1
I
,

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i

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itto W. J! !WJ ff
tit jJl"o - A :
Cffn (1)t9fCfttt{T7J)'iC1li\. I

It JJ.
9- 3m
1m M {::
& *110 ffio ,

Said Mah
Said amati :
Mahamati: Blessed
Blessed One, if there
One, if is
there is Mahamati
Mahamati addressing the B
addressing the uddh a , said
Buddha, said : 1
If. : lVIaharnati the
Mahamati the BoBo
the self-nature
the self -nature of
of things
things sueh
such as
as is
is aseertained
ascertained the
the self-nature
self -nature ofof things
things is
is known
known to
to be
be sueh
such honoured
honoured One, One, as as tc
tc

and
and liot
not asas is
is falsely
by
by means
means of of their
by
by the
the wise,
wise, by their ,vise
wise knowl edge, by
by their falsely imagined
imagined byby the
the ignorant, their
by their and i1
their ignorant,
wise
wise insight,
insight, and
knowledge,
wise in sight, by v,rhen
when [[it
it is
is seen ] , as
as in
in the case -''lith
"with a a wise
by their wise transcendental the case wise
seendental
scendental knowledl
wise insight, their wise transcendental seen],
man,
man, with
with his
his wise
wise knowledge,
knowledge, with
with his
his wise
knowledj
vision
vision which
which is
is n either human
human n or celestial
wise
neither nor celestial fleshly
fleshly eye
eye nornor a a h h
insight,
insight, with
with his
his wise
wise eye
eye of
of transeendental
vision,
vision, and
and if
if there
there is
is no
no such
such self-nature
self-nature as
as
transcendental things there is
things there no su
is no su
knowledge,
knowledge, which
which iiss neither
neither aa heavenly
heavenly eye falsely
eye falsely discriminated
discriminated
is
is diseriminated
discriminated by
by the
the ignorant
ignorant and
and simple-
nor
nor a fleshly one,
a fleshly one, 0 v Vorld-hononred One,
One, honoured
honoured One, One, how
simple- World-honoured how
minded, how,
minded, Blessed One,
One, ca the ignorant
n the w can of cause tran
people cause
ho can the ignorant p
the ignorant art with
with their false
how, Blessed can ignorant how their false of people trail
part
and simple-minded abandon
and simple-minded their discrimina-
abandon their discrimina- imaginations Because
imaginations? Because they
they are
are not
not [[yet]
yet] of
of falsehood
falsehood?? The The B B
tions, When one
When one recognises
tions, as
as they
they h ave no
no way
way ttoo reeognise
recognise the awakened
awakened ttoo the
the reality
reality of
of things,
things, [whieh
have the [which recognises
it
it really
really is,
is, there
there is is a
belongs to] the
the wise. World-honoured One,
a
presence of an exalted reality ? For they
they are falsehood. W
an For are wise. World-honoured One,
tion
tion ofof falsehood.
presence of exalted reality ? belongs to]
\V
essed th are neither
ey are neither perverted nor unperverted.
perverted nor
neither p
neither erverted nor
perverted unperverted, Bl
nor unperverted, Blessed they unperverted. ignorant
ignorant masses
masses of of
"\Vhy
Why?? B ecause they
they are
are not
not [[yet]
yet ] awakened perverted view nor
One, [ that is, they are what they are] . Why ? perverted view
Because awakened nor
One, [that is, they are what they are]. Why?
to the
the reality
reality belonging
belonging to
to the wise, which is
which is Why
Why?? B eeause the
they are
Because they unable tto
are unable an insight
have an
o have
the wise,
Becanse
to Because the:
insight
the
the self-nature
self -nature of
of things
things;; beeause
because they have
they have the
the realm
realm of of the
the "
into the
into -nature of
self-nature reality, because
exalted reality,
\\
the self of exalted because
I
I
not
not [yet
[yet]] perceived that which
which is free from things
things as as it
it really is
the COllrse
perceived that is free from really is
tthey
hey see course of
of things
things in the aspect
aspect of in
in their
their aspeet
aspect of of ell
being
being and
and non-being.
non-being. World-honoured
World-honoured One,
see the in the of

I
ch
bping
One,
being and
and n on-being. being. Mahamati :
Mahamati

/'
non-being. the
the ,vise
wise too
too do
do not
not thus
thus perceive
perceive [[reality],
reality] , being. i

saying
saying : World-hone
World-hone
their
their reality
reality is [[also]
also] falsely
falsely imagined,
imagined, be
:

too
too have
have their
their dif
is be-
dis
canse
cause their
their realm
realm is
is not
not the
the realm
realm of
of self
I various
various realities
realities haVE
self-
have
aspect.
I aspect. they
they belong
belong to to aa reab
reali
j mind.
mind.
* tIHt == vishaya = goca1'a ;
I m :f1:J = svalakslta1.w = thing-in-itself
svalaJssJiana = tliing-in-itself ?

I 11* = a1"yablulvavast1l.
?

SryabJidvavastu.
-Boclhiruci
Bodhiruci T' ang S
T" ang- ikshananda
Sikshananda Tibetan
Tibetan

3 3 3

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'" "" "'

-I -1 '
il&c,*'

oclhisattva
>odhisattva said said:: World
World- l\:Iahamati the Buddha]
addressing [[the
Mahamati addressing said::
Buddha],, said
to
to the
the ,vise
Avise they
they recognise
recognise IIff the
the wise
Avise see
see the
the nature
nature ooff things
things with
with their
their ' C4t11 . I I '. .. . O) I 5
ir wise knowledge,
knoAA'ledge, their wise
Avise eye
eye of
of transcendental
transcendental knowledge which 14r:t]r q' .q . t::'?f' %\ . q O)' ' .'S
ir Avise their
knowledge which
their
their wiseAvise eye
eye of of tran
J
tran-
c1ge, is
is neither
neither a
a heavenly
heavenly eye nor a
a fleshly
fleshly eye,
dge, whichAvhich is neither a eye nor eye,
'q 'r:; I qr:; q&.lc3j(ll
is neither a
heavenly
heavenly eye, eye, that
that in all
in all and
and if
if [[what
what they
they see
see]] is
is not
not the
the same
same as
as
mch aspect of reality as is
q ' 1.f . .q' ' ::)1\ I I q.(5;;:j'O)' '144']
such aspect of reality as is that
that which
which is
is discriminated
discriminated by
by the
the ignorant,
ignorant,
d
d by the ignorant.
by the ignorant. WorldWorld-
how7 can the
the ignorant part with
with their dis- "" ---' ""
,,-, rn ,::- t::. q e,.' '2:I, :z::. ' ,,-, q :r:q ;z:') t:n UJ ;
can
' I q
hoAA their dis-
...J. ,
can thethe ignorant
ignorant masses
ignorant part _ .....
\'
v can masses
lllsformation
insformation in in the
the aspect crimination
crimination ?? B ecause they
Because they do
do not know how
not know IIOAV
aspect
Buddha
Buddha said said to
to Mahamati
Mahamati : : tto
o have
have aan
n understanding
understanding ooff things
things of
of wisdom.
wisdom. . aSd)g, ll (.?r :l.l' ' flltll q' :l:
3S the
s the realm
realm of of the
the wise
wise as World-honoured One, they
they are
are neither
neither per
as
. qd)'::)''':("
World-honoured One, per-
aa transformation
transformation in in cogni-
cogni- verted
verted nor
nor unperverted. Why
Why ?? Because
Because they
World-honoured One, those
unperverted. they
World-honoured One, those
do
do not
not see
see things
things as
as are
are seen
seen by
by the
the wise,
wise, and
,f
f people
people h ave neither
neither a
have a and Mahfimati asked
Mahfunati asked:: vVorldhollolll
World-honoured 'ed One, the II
One, the n
)r
)r an
an unperverted
unperverted view. vieAV. because
because what
what is
is seen
seen by
by the
the wise
wise is
is free
free from
from of all things
of all may be
things may be such as is
such as discriminated 1r
is discriminated 1);

ey
ey areare unab l e to
to see
see into the
the aspect of being and non-being. [
wise with their miraeulous
with their miraculous power,
power, their
their wise
wise k:
k
[But]] the
But .
unable into .wise
of being and the
iscriminat i on a
aspect non-being. , edge,
edge, their
their wise
reality of
wise insight,
wise,
wise, intointo thethe reality insight, their
their wise
Avise eye
eye of
of trUll
too have
have their
trail
wise
wise too their d ass the
of
discrimination the dental knowledge, and
and not
not as is discriminated

is, because theythey seesee things
discriminated b
dental knoAvledge, as is b;
is, because things
ignorant
ignorant and
and do
do not
not thus
thus get
get [[into
into the
the truthL ignorant masses of
ignorant masses of people
people in regard to
to the
the sel{n
change, of
hange, of being
being and and n011-
in regard self-n:
non- truth],
of
of all
things.
all Worldhonoured One, if
World-honoured One, so, as
as
addressed
addressed the the Buddha, because [the
[the truth] does
does n ot belong
belong to a
things. if so,
Buddha, because not to a ignorant
truth] ignorant masses
masses ofof people
people eallnot
cannot ascertain
ascertain the
the rE
loured One,
10ured One, all all wise
wise men
re
men realm
realm where
where one 's
one's own
own [discrimination]
[discrimination] of
of self nature belonging
self -nature belonging to
to the
the wise
wise their discril
their discrii
liscrimination
liscrimination,, [[but]
but ] all tiOll
tion is
is perverted. But,
But, Worldhollomed
perverted n
moves. One, the;
World-honoured One,
all
neither
neither pervertecl or unpervel'ted.
moves. perverted. the;
ve
ve nono such
such aspect,
aspect, because
because nor imperverted. Why
Why?? Be(
Bee
LIm
ilm of of what
Avhat isis seen
seen of of self- they
they do
do not
not ascertain
ascertain the
the reality
reality of
of selfllntlll'
because they
self- self-natur
things
things belonging
belonging to
to the
the wise,
Avise, because they see
see tl
In
In "\
tl

in
in the
the course
course of
of beingandlIonbeillg
being-aiid-non-being aspect.
" JNr or or ggArfl-JU/ = {iryabhilvavast11. the
aspect.
ever
ever way
Avay things
things mny
may be
be discriminated
discriminated by
yabhavavast1t. fflh = gocma. :!m:!R: = vishaya, vast1t.
J aryabliavavastu. by the
yabliavavastu. =vastu.
= the realm of
the realm of selfaspeet
self -aspect is
is not where they
not where they lllOye
move (c
 Sanskrit
Sanskrit Sung-GUJ)
Sung abhadra
Gunabhadra Wei-
Wei

5 55

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Blessed
Blessed One, One, [[itit iiss true
true that]
that] according
according to to World-honoured
World-honoured One, as imagination
One, as imaginationss d iffer,
differ. World-honoured CC
World-honoured
the
the w ay thethe iimagination
magination is is carried
carried on, on, the the cri min ation differs,
the aspect
aspect of of self-nature
self-nature differs,
differs, because of
way the because of crimination differs,
aspeet
aspect of of self-nature
self -nature coneeived
conceived may may vary
vary;; for also
also differs. And, 1
"

dissimilitude
dissimilitude of the se1
for differs. And,
of c ause as as regards
regards the
wheil
when the the cause
cause is is n ot alike,
alike, the notion of two causes
causes being
being (
cause self-
not the notion of two (

reality aspect
aspect of of imagin ation. Do Do theythey not not each
reality that that thus
thus comes
comes to to be be cherished
cherished may things
things discriminated
imagination. each discriminated
may
not be
110t be alike.
alike. But
But according
according to to you,
you, Blessed
Blessed imagine
imagine [[according
aceording to his own
to his own way] way] "?? And And ! that
that things
things thus
thus d ise
disc

do n ot Inww it as it really do
One,
One, 'whilewhile the the imagilHltion
imagination is is kept
kept onon going do not
not thereby aeeOll
yet
vet the
the ignorant thereby accon
going ignorant do not know it as it really
with
with the the wise
wise as as well
well as as with
with the the iignorant,
gnorant, them
them ?? The
The Wode
"
V \>
Work
the
is
is?? But
But in in order
order to keep all
to keep all beings
beings away away that
that hehe teaches
teaches this
this <
the latter
latter alonealone fail
fail to
to see
see reality
reality as as it
it is
is ; and
and (

yet
yet you you telltell us
us that
that the from
from imagination,
imagination, it it is
is taught
taught thatthat things
things are beings
beings d estroy their
;

the reason
reason why why it it is
is said
said
are destroy their
tb
that at things
things are are not
not really
really suchsuch as as are
are imagined not
not really
really as as they
they aappear
ppear tto o the
the imagination
imagination.. minds,
minds, saying
saying that
that Slsi

by
imagined
by the the imagin discriminated
discriminated by by tl
ation is is to to m ake allall beings " Vorld-h onoured One, hoyv is it that in order
tl
"
make how hon
imagination beings World-honoured One, is it that in order
<l i seard their
discard their imagination
imagination.. Now, Now, Blessed
Blessed One, istence
istence.. World
World-hon
S iit
t that
One, I to
to check
check the the view
view ofof being
being and and n on-being as
1is that in in order
order ttoo h ave allall beings attached
attached to to the
the real,
as
beings freefree from
non-being reaL
have from
tthe
he n otion of of being held
held by by all
all beiugs
beings [[you]
you] become
become attaehecl
attached to realities
realities are,are, while
being [which
[which is is realism
realism]] and and of
notion of to while
non-being'
non-being [[which which is is nihilism ] , yon
you in in tturn
urn the
the self-nature
self-nature of of real ities, [yon
[you]] become
become at at- existenee
existence of such ob;
of such ob
them cherish
nihilism], realities, t

make
make them wisdom cherish
cherish the
cherish aa realistic
realistic view
view of of existence the view
view 0o
ttached
ached to to the the world
world in in which
which noble
noble wisdom
bT
existence
by tell ing them
them toto uphold
uphold the the idea
idea of of the
the self
moves,
[[Or,]
Or, ] World-honou
World-honou
moves, thusthus falling
falling into
into thethe view
view of of being
being??
telling self-
nnature
ature of of reality,
reality, whereby
whereby they they are are ledled to make
make all all beings
beings fall
fall

I
to
d ing to to the
the realm
realm of of noble
noble w isdom ? Why [[You]
Yon ] teach
teach thatthat the
the truth
truth of of emptiness
emptiness has has vie,Y
view of of n on-being'
cling wisdom? Why do do non-being :

you
you ddeny eny thethe truth
truth of of solitude
solitude by say
say that
that allall things
by tteaching
ea ehing the nno o [[self-]
self- ] nature
nature andand yetyet [[you]
you ] teaehteach reality things l i

i n e 01'
the reality
doctr of reality
reality 'whose
Avhose self-nature
self -nature is is [[ac-
. ae- that realities belon
that realities belong
ou ] noble
as
as the
the self-natnre
self-nature of of noble
noble wisdom
wisdom..
cord
doctrine
cordingi n g ttoo yyou] noble wisdom
wisdom ?? thus
thus formless.
formless.

Gocara =}Ji"11',
= vast1t = 1i: , vis7wya = ti!J
ilY'fj:,
Gocam
a b hinivea :;= vivikta(Zha1"lll a = i:I;.
-Bodhiruci
Bodhiruci T ang S
T'' ang- ikshananda
Sikshananda Tibetan
Tibetan

5 5 5

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One,
One, as the aspect
as the aspect of of dis
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World-honoured One, One, as the aspect
as the aspect of of dis
dis- ;ll'l::;C::: I ''2.I or 'q a;9 q ur ' q ::,.q5
-
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- _c-..
rlj " ::;0"-l 1 Z<fCTl 'q 'Uj ' ''9 ':g'''C::: 'q'
..... .....
aspect of self-reality crimination the aspect of beings also '

differs,
World-hononred One, One, the
,

differs
differs;; causes
causes are are d issimilar, Why are are all
World-honoured the
tf'-e: 'q. t::1 fj d)' q ' l;: q ' ' ,qd)' q
dissimilar
dissimilar the the reality
dissimilar. Why all
reality of of
How
How is is it
things dependent on discrimination ? Why Why
d
;d isis not
not alike,
alike. it things dependent on discrimination?
:criminated
icriminated by by the
the ignorant
ignorant again
again is
is not
not thethe discrimination
discrimination by by the
the ignorant
ignorant q fjc3) ' q ' ;j ' ' q" 'J::I ' fl!;j I
Implish
implish suchsuch as as are
are seen
seen byby such
such asas it
it ought
ought to to bebe?? AndAnd then
then it is said
it is said
Id-honoured
Id-honoured One One teaches
!

teaches
that
that in
in order
order to to mah:e
make all all beings abandon their
beings abandon their World-honoured
World-honoured One, One, as as the
the aspects
aspects of of
doctrine
doctrine in in order
order to to let
let all crimination
crimination differ,
differ, aspects
aspects of of self-nature
I

all
discrimination
discrimination there there is is nono snch
such reality in
self-nature
r falsifying
r falsifying discriminating
discriminating
reality in
differ.
differ. World-honoured
World-honoured One, One, discrimina
discrimina
such
such objects as they falsely things as seen by discrimination. World
and
and the
the aspect
aspect ofof self-nature
self -nature are
objects as they falsely things as seen by discrimination. World- are clissimil
dissimil
the ignorant havehave no honoured One, how
how is is it
it that
that iinn order
order tto o make cansed, They
the ignorant no ex-
ex- honoured One, make caused. They areare 110t
not snch
such as as are
are reve
reve
110nred One, One, whywhy are are you and
and discriminated
discriminated by
noured you all
all beings abandon
abandon the the view
view ofof being and
and n on by the
the ignorant
ignorant masse
I
beings being non- masse
1m of
1m noble wisdom
of noble wisdom where where I people. Thns
Thus in in order
order to to remove
remove the
being and
and also
also their
their object of
of attachment
attachment you people. the
y on putput a top to to the being object you
?.
you a stop the crimination
crimination of of all
all beings,
beings, is is it
it told
told byby yon
you
bj ects asas to
to make
make all all beings : make
make them again become
become attached
attached to to a a realm
I
them again realm
bjects beings no
no such
such things
things are
are existent
existent as as are
are diSCI
disci
of
of being and non-being ? of noble 'wisdom and fall into the view
view of nated
nated by
being and non-being? of noble wisdom and fall into the of by their
their discrimin ation ?
discrimination? W<
W(
ured
ured One, One, do do you again I being
you again being?? 'Why do you
yon notnot teach the truth
truth of of honoured One, how
how is is it
it that
that youyou establisl
i
honoured One,
II
Why do teach the establish
11 into
into the place where
where the
the place the
solitude and emptiness, instead of teaching view of
view being by
of being by putting
putting asideaside thethe vie,
vieA

I
solitude and instead of
is
is?? Why
Why?? Beca use yon
emptiness, teaching
Because you being
being and non-being as
and non-being as held
held by by allall sen1
realitv
reality which
which is the
the self-nature
self-nature of of noble
senl
are
are tranquil
tranquil and and formless, beings
beings andand get
get attached
attached to to ''the
the self-natm
is noble
! ;
formless, self-natui
tging to noble wisdom are ,visd m ? thing'S, wis
things, to to the
the realm
realm where
where noble
iging to noble Avisdom are wisdom ? noble wis

m'1l1a,
I moves
moves on
things
on?? By
things belonging
By teaching
belonging to
teaching the
to noble
the self-natnr
noble wisdom
self-natur
wisdom do do YOll

\
you
solitude?
anna.
teach the truth
teach the truth ofof solitude
 Sanskrit
Sanskrit
- - --- - - - - - -- ---- I Sung-GUJ)
Sung Gun abh
-
adra
abhadra
---- - ---. - - - - ------ - - - - ---------------- - - - ----- ----------j
Wei-
Wei-

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BE 1f o*

Said the
Said the Blessed
Blessed One
One : l\lahamati, it is
is not
not The
The Buddha
Buddha told
told Mahamati
Mahamati : IItt iiss not
not that
that The B
The uddha to:
Buddha to:
:
Mahamati, it :

true
true that
that I
I deny
deny truth
truth of
of solitude,
solitude, nor
nor th at
that I
I teacll the truth
teach the truth of emptiness to
of emptiness be non
to be non- tteach
each that
that all
all thin:
thin,

I fall into
I fall into aa realistie
realistic view
view by upholding
by upholding the
the existent, nor
existent, nor do
do I
I fall
fall into
into the view of
the view of being.
being.
less,
less, nor
nor do
do I
I teae
teac!

doctrine
doctrine of
of n oble self-existiug I
I teach
teach reality
reality as
as the
the self-nature
self-nature of
of noble existent,
existent, nor
nor do
do II
noble self-existing reality
reality.. But
But noble
in order to
in order to save
save all
all beings
beings from
from becoming
becoming wisdom.
wisdom. Yet
Yet in
in order
order tto
o make
make all
all beings
beings view of
view of non-entity,
non-entity,
frightened
frightened,, -who
who are
are addicted
addicted from
from b eginning
beginning- become
become detached
detached from
from fear-inspiring terms, I
fear-inspiring terms, I attaehed to
attached to the rea:
the rea^

lless
ess past
past to
to the
the notion
notion of
of self-n ature, it
self-nature, it is
is teach
teach the truth of
the truth of emptiness-for all beings
emptiness for all beings Why?
Why In order t
In order to

tol
toldd them
them that
that there
there is truth of
is truth of solitude,
solitude, after
after are
are attached since begimimgless
attached since beginningless past
p ast to
to inspiring places,
inspiring places, a:
a:

making them realise

realise by
by means
mean s of
of noble
n oble wisdom
vdsdom the aspect
aspect of
of self
self-nature- [ by means
means of]
of ] the
the beginningless past
making them the -nature [by beginning-less past
all things
things as
as really
really
that reality
that reality in
in its
its self-nature is
self-nature is made
made the
the view which
view seems to
which seems to be
be attached
attached to
to the
the aspect
aspect all

of self-nature as
reality belonging
self-nature as reality belonging to
to noble that the
the wise
wise know
know
subj ect
subject of
of attachment
attachment [ by
[by the
the ignorant ] .
ignorant]. of noble that
wisdom. l\fah amati, I
I do
do not
not teach
teaeh the
the aspect
aspeet reality which
which is
is in
in 1
IHahamati, the
Mahamati, the doctrine
doctrine of
of self
self-nature i s not
-nature is not wisdom. Mahamati, reality i

t a nght by
taught by me.
me, of self
of self-nature.
-nature. that all
that all things aI
things ai
lVIahamati,
Mahamati, II do
do 110
no
and non-existence
and non-existence I
i

* fg =nirmitta.
= ninnitta,
i-Bodhirnci
i Bodliiruci T ang S
T'' ang- ikshananda
Sikshananda Tibetan
Tibetan

6 6 6

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--- ___ " C"o". ..-

The
The Buddha
Buddha said
said : l\Iahamati,
Maliamati, itit iis
s not
not that
old lVIahamati
Mahamati:: I do not
. -S' 5' .qr "''1' ' q B)' q '.q5 c3) q:.:.'
old I do not : that

ngs
rigs are
are tranquil
tranquil and
and form
form- I
I do
do not
not teach
teach the
the truth
truth of
of solitude
solitude and empti
and empti-
ch
ch that
that all
all things
things are
are non
non- lless
ness thereby falling into
thereby falling into the
the view
view of
of being.
being. (rcM)L:;\q'c3)5 t3). q '
Why?7
Why Because
Because II have
have already
already taught the
taught
I make them
them fall
fall into
into the
the
e:ar' I
I make the

r,,
r
nor
nor do
do I
I make
make them
them grovv
grow existence
existence of
of a
a reality
reality which
which is is the
the self-nature
self-nature
'
aim as
lm as it
it is
is of
of all wise men.
all wise men. of
of noble
noble wisdom.
wisdom. ForFor the
the sake
sake of
of all beings
all beings

who are attached to [the

[the idea
idea of]
of] being
being since Buddha said:
Buddha said : Maliamati,
Mahamati, when
when the
the
,0
o free all
free all beiilgs
beings from fear-
from fear- who are attached to since
beginningless past,
past, I
I teach
teach them
them that
that there
there is
is nature of
of things
things belonging
belonging to
to noble
noble wisd
wisd
and as
as all
all beings
beings are
are from
from nature

I
aiid beginning-less

t attached
at ac led to
to the
the reality
reality of
of a noble
a reality in
noble reality t le truth
in the
truth of
of solitude,
solitude, so
so that
that taug'ht, this
taught, this does
does not
not deny
deny the
the truth of
truth of
of tt
t

.
V" existing,
eXlstmg, II therefore teach
teach they will
WIll not
not be
be frightened
f1'lghtened by
by hearing
hearing it.
it. tude, nor
nor does
does it
it establish
establish the
the view
view of

I
y therefore they tude,

what is But, Maliamati,

lHahamati, in
in order
order to
to free
free all ser
all ser
!V what
v is meant
meant by
by the
the real
real But,
I
beings from the state of fright who
all things.
all things. I further
I further teach
teach beings from the state of fright who
attached toto the
the aspect
aspect of
of the self-natu:
self-natu
ire
ire tranquil and
and formless,
formless. attached the
past, II teacl
tranquil
ot teach
ot teach as
as to
to the
the existence
existence things
things from
from beg'inningless
begiiiningless past, teacl
trut.h of
of solitude
solitude by
by means
means of the
the view
view A"\
of the
the reality
reality of
of things.
things.
of truth of
looks as
looks as if
i.f attached
attached to
to the
the aspect
aspect of
of self-n
8e1-n
I
as reality
as reality belonging
belonging to
to noble wisdom. ]\1\
nobl e wisdom.
mat.i, II do
mati, do not
not teach
teach the
the aspect
aspect of self-m:
of self-m
 Sanskrit
Sanskrit
Sung :--
n g
-=-Guaiabhadra
7
l adra
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'
Wei-
Wei-

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:RilTTTftTnlfT T :Rrqgrf'CfTf'T fCf=
&jf;yr ;:rTfrcr'Cfif'ffcrcrfifT: II ')!. I
But,
But, l\Iah amati, those
Mahamati, those who have realised by
have realised by But, l\fahil
But, mati, II abide
Mahamati, abide in
in the
the truth of i,
truth of I teach
I teaeh the
the trnl
tru1
i
themselves truth of
themselves truth of solitude
solitude as it really
as it is and
really is and emptiness as T haY('
emptiness as have by
by myself attained it
mj^self attained
I it and i really
l'('a11y is,
is, so
so that tl
that tl
are
are ab iding in
abiding in it,
it, will
will see that [this
see that [this existence
existence as
as it
it is
is in
in itself
itself ; [[I
I fl
am]m ] free
free from
from views
vie^\ s based
based r
I trine and disciplin
trine and disciplill
of I llessness
;

of] ('1']'01'
of] error has has n
noo form
form;; and
and th ereby knowing
thereby knowing on
on the
the aspect
aspect of
of error, free from
error, free from vi ews of
views e:-;sness of
of a l l thiJ
all thii

tthat
h at what
what is
is seen
seen is
is n othing but
nothing but th
thee Mind
Mind being
being and
and non-being
non-being in regard
in regard to the mani
to the mani- see
see into
into the
the realm
realm
itse If, they
itself, they are
are l\:ept
kept away
away from
from [[dualistically]
dualisti cally ] festation
festation of
of self-mind,
self -mind, have
have attained
attained the
the triple
triple n ess, enter
ness, enter into
into tl
tl

vic'wing
viewing an
an external
external world
world under
under the
the aspect
aspect eman cipation, am stamped
emancipation, stamped with
with the
the stamp
stamp of
of one 's own mind,
one's mind,
of
of being
being and
and non-being
non-being;; they
they are
are stamped
stamped realness,
realiiess, have gained self-realisation
have gained in the
self-realisation in the existence
existence and
and 11011
non
well
well with
Avith the
the stamp
stamp of
of suehness
suchness 'whieh
which is
is self-nature
self -nature of
of things,
things, and
and aam
m abiding
abiding in
in the
the objects,
objects, and
and attain
attain

g a i n ed by
gained the triple
by the triple emancipation
emancipation ; they
they will
will ; intuition,
intuition, free
free from
from the
the views
views of
of existence
existence and
and and
and h aving attaine
having attaine

have
have an
an intuition
intuition into
into the
the self-nature
self-nature of
of all
all non-existenee
non-existence of
of realities.
realities. all
all things
things with
with tl
tl

things of the
things of the wisdom which iiss aequired
wisdom ,yhieh acquired within
within viewing
viewing [the
[the wod
worl
themselves,
themselves, and
and thus
thus get
get away
away from
from such
such ide[l
ideass is
is gained
gained within
within th
th

of reality
of reality as
as tto
o llead
e a d themselves
themselves to
to realism
realism and
and free
free from
from th
thee view
n i h i l i sm.
nihilism.

},ill(,
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(ioi, 134
(for. 1 34 a)
a) 'r qd)' 'ff ' ' "
9 ' q ' ' 5 ' q'
Itll
ith of
of self-realisation
self-realisation as
as it But th ey will
will really
really att ain to
to the
the truth
truth of
of
r'Cl) ' !i ' .q7Q' 'ur q-
l:.r ^R-
But attain
it they
u^ ,,'
s^-' l:./
' '

qq- '1;
1

- hose
h ose wh
whoo li sten to
listen to my
my c1oe
doc- solitnde
solitude aml
and emptiness, free them
emptiness, free selves from
themselves from
ne
ne th emselveR ]in
themselves n the
the fOl'm
form- the
the aspect
aspect of
of errol', enter into
error, enter into tbe
the prineiple
principle
q . q:r:,' l ' q;f "r '-"q
4' :r:,k:, , .qCl) ,
,:t'
, IlJ ' C-lC:! ' ..J' m! a;
: .,..
!ll gS th at are
are ttranquil,
ranquil, can
can of
of representation-only,
representation-only, know
know tthat
h at there
there is 110
ings
of
that
of suehness and formless existence
existence beside
beside wha
whatt is
is seen
seen [of
is no
1lIt:.:ll1'lJl'q-af:f'
, . 'I
t:
1i [of mind-only ],
-
/
suchiiess and formless- mind-only],
he
he th ings that
things that are
are seen
seen of
of und erstand the
understand the gate
gate of the triple
of the triple emanei pa
emancipa-
free
free themselves
themselves from
from the
the tion,
tion, obta in tthe
obtain h e st amp of
stamp of realness,
realness, see
see the
the self
self-

ll-existenee
n-existence of
of all
all external
external n at ure of
nature of things, perceive the
things, perceive the realm
realm of
of the
the But,, lVlall
But i-1 m ati , they
Mahamati, will abi
they will abide in the
de in the
LLto
to the
the triple
triple emaneipation
emancipation ; wise, and keep
wise, and keep themselves away from
themselves away from all
all the
the solitude, wh
of solitude,
of themselves and
by themselves
ave by
whoo hhave and
c1 wm
;

sd thi s, they
this, they will well
well stamp
stamp attachments
attachments as
as regards being and
regards being and n on-being,
non-being. realised it.,
realised it see it
they see
"When they
When bee for
to b
it to for
he
he stamp
stamp of
of realness,
realness, and
and tll ey will [the view
nto [the
enter iinto
will enter that] tlH
view that] th<

lc1]
they
Id] with
with the
the insight
insight -which
which noth ing
nothing' but
but wh
whatat is
is seen
seen of
of Min
Mindd itself,
itself, ]]

Ilemselyes
liemselves by
by reali sation, are
realisation, are the view
the of bein
view of beingg' a n d non-being
and in ext
non-being in ext
v
v of
of being
being and
and non-being,
non-being. existences, und
existenees, understand the truth]
erstand [[the as it
truth] as it

triple emancipat
the triple
the emancipation, be st
ion, be amped -wit
stamped wit

stamp
stamp,, free
free tbemselves
themselves from
from existen ee
existence [Sli
[sn

to the view]
to the view] being and
of being'
of and non-bein g',
non-being,
intuitively an entl'an
gain an
intuitively gain entranceee into h e ]1
into tthe

ledge
ledge of
of self-realisation
self-realisation in the self-natn
in the self-natn

things,
things.

;(- AII(fu:fJl1. evidently

evidently cOl'responds
corresponds toto sl:acitta-ilrisya
?IHitmm,
inutram, T':l11g'
T'.ing ]ws n e or
or two other places
places whoro
svacitta-drisya-
has oone two other where
cit talllli tra js
cittamatra is 1'o])(lol'e(l "|[:|| and
rendered "Wl rmd not
not "Wle"
flff=,fr.