The Lankavatara Sutra

by Red Pine

  “Mahamati, when all the false projections obscuring our true consciousness 134 cease, all forms of sensory consciousness cease. This, Mahamati, is what is meant by the ‘cessation of characteristics.’ Mahamati, as for the ‘cessation of continuity,’ when the cause of continuity ceases, continuity itself ceases. It ceases when what it depends upon and what supports it cease. Mahamati, why is this so? This is because it is dependent. What it depends upon is the habit-energy of beginningless projections. And what supports it are the projections of the objects of consciousness perceived by one’s own mind.135

  “Mahamati, take for example a lump of clay and particles of dust. They are neither separate, nor are they not separate. The same is true of gold and ornaments. Mahamati, if the lump of clay and particles of dust were separate, the latter could not comprise the former. But they do. Hence, they are not separate. And yet if they were not separate, the lump of clay could not be distinguished from the particles of dust.

  “Thus, Mahamati, if the intrinsic aspect136 of our repository consciousness and the unfolding aspect of consciousness were separate, the repository consciousness could not be its cause. But if they were not separate, the cessation of the unfolding aspect of consciousness would also mean the cessation of repository consciousness. And yet, its intrinsic aspect does not cease. Thus, Mahamati, what ceases is not the intrinsic aspect of consciousness, only its karmic aspect. For if the intrinsic aspect of consciousness ceased, repository consciousness would cease. And if repository consciousness ceased, Mahamati, that would be no different from the nihilistic views proposed by followers of other paths.

  “Mahamati, the followers of other paths claim that when the grasping of an external world ceases, the continuity of consciousness also ceases. But if the continuity of consciousness ceased, that continuity which has no beginning would end. Mahamati, followers of still other paths say the arising of continuity is not caused by the conjunction of visual consciousness with form and light137 but is caused by something else. And that cause, Mahamati, they say is an ineffable force or primal being or supreme lord or minute particles or time.138

  V139

  “Furthermore, Mahamati, there are seven kinds of self-existence:140 the self-existence of origination, the self-existence of existence, the self-existence of characteristics, the self-existence of material elements, the self-existence of causes, the self-existence of conditions, and the self-existence of completion.

  VI141

  “Furthermore, Mahamati, there are seven kinds of higher truths:142 those regarding the realm of mind, the realm of wisdom, the realm of knowledge, the realm of views, the realm beyond dualistic views, the realm beyond bodhisattva stages, and the realm of a tathagata’s personal attainment, which, Mahamati, is the mind of the self-existent, higher truth of all tathagatas, arhats, and fully enlightened ones of the past, the present, and the future. It is by means of this mind of the self-existent, higher truth that the mundane, metaphysical, and transcendent teachings of tathagatas are formed, while it is by means of their wisdom eye143 that their individual and shared characteristics are established. However, what are thereby established are not the same as the doctrines and erroneous views of other schools.

  “And what are the same, Mahamati, as the doctrines and erroneous views of other schools? These refer to projections and views of one’s own realm without realizing they are perceptions of one’s own mind. Due to their obliviousness, Mahamati, such foolish people maintain dualistic views and doctrines of existence and nonexistence as their self-existent, higher truth.

  “Moreover, Mahamati, the cessation of the suffering that comes from giving rise to projections of the three realms144 and the cessation of ignorance, desire, and karma that result from seeing that the perceptions of one’s own mind are realms of illusion, this is what I will now teach.145

  VII146

  “Mahamati, to account for how something that doesn’t exist comes to exist due to the presence of causation and how it persists in time in connection with the skandhas, the dhatus, and the ayatanas, some monks and priests say once it arises, it ceases. Mahamati, whether it is in regard to a continuity, a function, a birth, an existence, nirvana, a path, karma, attainment, or truth, they argue that it is destroyed and ceases to exist. And why is this so? Because it cannot be found in the present, nor can its beginning be discerned.

  “Mahamati, just as a shattered jug no longer functions as a jug or a burnt seed no longer functions as a seed, likewise, Mahamati, if the skandhas, dhatus, and ayatanas exist then cease to exist in the present or the future, this is due to the projection or view of one’s own mind, not to a cause. This is why they don’t continue to arise.147

  “Mahamati, if someone says the existence of consciousness from its nonexistence is due to the threefold conjunction of conditions, then hair could grow on a tortoise or cooking oil could be produced from sand.148 Such a thesis falls apart because it is contrary to established truth. And statements about the existence then nonexistence of something contain this defect: they render whatever we might do as empty and meaningless.

  “Mahamati, when followers of other paths claim something arises because of the threefold conjunction of conditions, they are referring to the operation of cause and effect and to whether their individual characteristics exist then do not exist in the past, the present, or the future. But such claims are essentially the result of logic or speculation or views based on one’s habit-energy from the past. Thus, Mahamati, despite being infected by mistaken conceptions and misled by distorted beliefs, and despite their lack of knowledge, fools claim to be wise.

  “But there are other monks and priests, Mahamati, who see things as devoid of self-existence, as clouds in the sky or wheels of fire or cities of gandharvas and as not arising, as illusions or mirages or dreams or moonlight on the water, and—regardless of whether they appear to be inside or outside the mind—as projections from the beginningless past and as not existing apart from one’s own mind. And when the causes of such projections cease, and the repository consciousness becomes free from projections of a body, its possessions and the world around it, and from what speaks and what is spoken, and from what sees and what is seen, they accordingly see what grasps and what is grasped as no longer interacting in the realm of consciousness and whatever the mind gives rise to as existing in a projection-free realm devoid of origination, duration, and cessation.

  “Mahamati, such bodhisattvas soon realize the identity of samsara149 and nirvana. With effortless compassion and skillful means, Mahamati, they view the realms of all beings as illusions and not subject to causation. Transcending internal and external realms, and seeing nothing outside the mind, they accordingly proceed from one stage to the next in samadhis that are free from appearances. And upon examining the three realms and finding them illusory, they attain the Samadhi of the Illusory.150 And once the perceptions of their own minds are free of projections, they are able to dwell in the perfection of wisdom and to let go of their life and their practice and to enter the Diamond Samadhi that accompanies a tathagata’s body and that accompanies the transformation of suchness. Thus endowed with higher powers and masteries as well as compassion and skillful means, they enter the sanctuaries of other paths in every buddhaland. And transcending the mind, the will, and conceptual consciousness, these bodhisattvas gradually transform their body into the body of a tathagata.151

  “Therefore, Mahamati, those who seek the body that accompanies a tathagata should avoid the fabricated projections of origination, duration, or cessation regarding the skandhas, dhatus, ayatanas, consciousness, causation, or forms of practice.”152

  VIII153

  “Who sees that the habit-energy of projections of the beginningless past is the cause of the three realms and who understands that the tathagata stage is free from projections or anything that arises, attains the personal realization of buddha knowledge and effortless mastery over their own minds. And like gems capable of reflecting every color, they enter the subtlest t
houghts of other beings and in their apparition bodies teach them ‘nothing but mind’ while establishing them in the sequence of stages. Therefore, Mahamati, you should devote yourself to the cultivation of personal attainment.”

  IX154

  At that time, Mahamati Bodhisattva said, “May155 the Bhagavan teach us about the characteristics of the mind, the will and conceptual consciousness,156 the five dharmas, and the modes of reality cultivated by buddhas and bodhisattvas that differ from the external realms perceived by our mind. And may the Tathagata reveal all the teachings marked by suchness that comprise the heart of the words of every buddha. And may he explain for the great bodhisattvas gathered here on Mount Malaya in the island kingdom of Lanka the ocean and waves of repository consciousness and the realm of the dharma body157 praised by all tathagatas.”

  The Bhagavan then told Mahamati, “There are four causes that result in the functioning of visual consciousness. And what are the four? They are: a lack of awareness that what is grasped is a perception of one’s own mind, attachment to the habit-energy of erroneous fabrications of the beginningless past, the existence of consciousness, and the desire to see a multiplicity of forms. Mahamati, these are the four causes that give rise to the waves of consciousness in the ever-rolling sea of repository consciousness.158

  “Mahamati, as with its visual form, consciousness arises together with the minutest sensory objects and sensory material of the various sense organs, and with it arise external realms as well like so many images in a clear mirror or like the ocean when a strong wind blows. And as the wind of externality stirs the sea of the mind, its waves of consciousness never cease.159 Whether there is any difference or not among the characteristics of causes and effects is due to a deep attachment to what arises from karma. Because people cannot understand the nature of such things as form, the five kinds of sensory consciousness function. And due to the differentiation of appearances, Mahamati, you should know that these five kinds of sensory consciousness serve as the cause of conceptual consciousness. But as they function, they do not think that they are the cause of changes in appearances, which change as a result of attachment to projections that are perceptions of one’s own mind. And as every appearance changes and disappears, the different realms that are distinguished themselves change.160

  “Those practitioners who enter dhyana or samadhi but who remain unaware of the changes of the subtler forms of habit-energy think they enter dhyana or samadhi only after consciousness ceases. But in fact their consciousness does not cease when they enter samadhi. It doesn’t cease because the seeds of habit-energy are not destroyed. It ceases when they no longer grasp changes among objective realms.

  “Mahamati, except for tathagatas and those well along the bodhisattva path, the full extent of the subtlety of the repository consciousness remains completely beyond the ken of shravakas, pratyeka-buddhas, and practitioners of other paths, despite their powers of meditation and wisdom—likewise how to distinguish the characteristics of the remaining stages, or the meaning of words about wisdom and skillful means, or how to bring to maturity the limitless good roots planted by buddhas, or how to get free from the projections and fabrications that are perceptions of their own minds.

  “Mahamati, those who dwell among mountains and forests, regardless of whether they cultivate lesser, normal, or greater practices, if they are able to see how projections flow from their own minds, they will have their foreheads anointed by buddhas from countless lands. And as they attain masteries, psychic faculties, higher powers, and samadhis, they will be surrounded by bodhisattvas and spiritual friends. And because of this, they will transcend the sea of birth and death, karma, desire, and ignorance and the mistaken conceptions concerning the realms of self-existence of the mind, the will, and conceptual consciousness that are perceptions of their own minds. This is why, Mahamati, practitioners should draw near to buddhas and spiritual friends.”

  The Bhagavan then repeated the meaning of this in verse:

  1. “Just like waves in a boundless sea / blown by a powerful wind / breakers in a black expanse / they never for a moment cease

  2. In the Ocean of Alaya / stirred by the wind of externality / wave after wave of consciousness / breaks and swells again

  3. Blue and red and every color / milk and sugar and conch shells161 / fragrances and fruits and flowers / the sun and moon and light

  4. Like the ocean and its waves / are neither separate nor not separate / seven forms of consciousness / rise together with the mind162

  5. Like the ever-changing sea / gives rise to different waves / repository consciousness / gives rise to different forms163

  6. Mind, will, and consciousness / these refer to different forms / but forms devoid of differences / no seer or thing seen164

  7. As the ocean and its waves / cannot be divided / the mind and the forms of consciousness / cannot be separated

  8.1he mind is what gathers karma165 / the will considers what is gathered / the forms of consciousness166 are conscious / of five apparent worlds.”

  Mahamati Bodhisattva then asked in verse:

  9. “When colors such as blue and red / appear in someone’s consciousness / and every thought is like a wave / what does all this mean?”

  The Bhagavan then replied in verse:

  10. “Blue and red and other colors / can’t be found in any wave / we say the mind gathers karma / to awaken foolish beings

  11. But karma isn’t real / thus to make their minds let go / what grasps and what is grasped167 / I liken it to waves

  12. Their body, possessions, and the world / this is what they’re conscious of / this is how their karma appears / just like surging waves.”

  Mahamati Bodhisattva then asked in verse:

  13. “The ocean and its waves exist / we can see them dance / why then are we not aware / of alaya consciousness and karma?”168

  The Bhagavan then replied in verse:

  14. “For fools bereft of wisdom / alaya is likened to an ocean / and karma to its waves / through simile they understand.”

  Mahamati then said in verse:

  15. “Sunlight shines the same / on beings of all classes / since tathagatas light the world / to teach the truth to fools

  16. Versed in every kind of teaching / why don’t they teach the truth?”

  To which the Buddha then replied in verse, “If they taught the truth / in beings’ minds would be no truth

  17. Like the ocean and its waves / a dream or image in a mirror / both appear together / as do the mind and objective realms170

  18. But objective realms are never perfect / and karma keeps arising / while consciousness is conscious / likewise the will just wills

  19. And fivefold are appearances / except in meditation / as a master artist works / and the master’s students171

  20. Drawing forms and spreading colors / I, too, teach like this / the colors don’t contain a pattern / nor do the brush or pristine surface

  21. To please the host of beings / they render figures with their art / but teachings are unfaithful172 / for truth isn’t in the words

  22. I make distinctions for beginners173 / for practitioners I teach the truth / the truth they realize themselves / free from knowing and the known

  23. This I teach to bodhisattvas / a broader view to fools / all manner of illusions / but nothing I reveal is real

  24. Thus my teachings are diverse / tailored to the situation / if a teaching doesn’t fit / then it isn’t taught

  25. Because each patient differs / good physicians adjust their cures / buddhas thus teach beings / according to their capacities

  26. A realm without projections / unknown to shravakas / this is what the compassionate teach / the realm of inner realization.”

  X174

  “Moreover, Mahamati, if bodhisattvas wish to understand the realm of projection in which what grasps and what is grasped are nothing but perceptions of their own minds, they should avoid social intercourse and sleep and cultivate the discipl
ine of mindfulness during the three periods of the night. And they should avoid mistaken teachings and texts as well as the characteristics of the shravaka and pratyeka-buddha paths and become versed instead in the characteristics of the projections that are perceptions of their own minds.

  XI175

  “Moreover, Mahamati, once bodhisattvas have firmly established themselves in the attributes of wisdom, they should devote themselves to the cultivation of three aspects of the highest buddha knowledge. And to which three aspects of buddha knowledge should they devote themselves? They are freedom from projections, 176 the power of the vows made by all buddhas, and the personal realization of the ultimate knowledge of buddhas. Once their cultivation includes these, they will be able to abandon feebleminded knowledge and reach the eighth stage of the bodhisattva path.177

  “In the cultivation of these three, Mahamati, freedom from projections comes from the practices of shravakas, pratyeka-buddhas, and followers of other paths; the power of vows, Mahamati, comes from the vows made by buddhas of the past; and the personal realization of the ultimate knowledge of buddhas, Mahamati, comes from remaining detached from all appearances, from obtaining the body that accompanies the Samadhi of the Illusory,178 and from entering that place where all buddhas dwell. Mahamati, these are the three aspects of buddha knowledge. Those who perfect these three aspects of buddha knowledge are able to reach the realm of personal realization of the ultimate knowledge of buddhas. Mahamati, this is why you should devote yourself to the cultivation of the three aspects of buddha knowledge.”