Lankavatara Sutra (楞伽經玄義)

First, explaining the title: The eight characters of the sutra’s title consist of seven unique terms and one general term. Within the unique part, “Lengqie” (Lankā) means “inaccessible”—it is the name of a city atop Mount Malaya on the southern shore of the great ocean. Next, “Aboduoluo” (Atulya) means “unsurpassed” or “supreme.” Then, “bao” (jewel) refers to something of the utmost preciousness and rarity in this world—this Mount Malaya is formed from the nature of all kinds of jewels, with various gems intermingling, radiating a brilliant light like a hundred thousand suns shining on a golden mountain(This passage is from the Wei translation). Hence it is called the “Supreme Jewel.” This directly uses the place where the teachings were given as the sutra’s title; thus the Wei translation calls it the “Sutra on Entering Lankā,” while the Tang version calls it the “Mahāyāna Sutra on Entering Lankā.”

Now, to the south of the waves of the great ocean, atop Mount Malaya, lies the great city of Lankā, overlooking an unfathomable abyss, with no paths in any direction—only those with supernatural powers can reside there. This serves as a metaphor: within the mind-ocean of sentient beings’ storehouse consciousness (ālayavijñāna) and amidst the waves of the evolving consciousness, there exists the truth of the ultimate principle, the realm of self-realized noble wisdom, which transcends all thought and words, free from all four logical extremes. Only those who have forgotten conceptual thinking can awaken to it. Explaining this metaphor, we can divide it into two parts: first, separate explanations; second, combined explanations. The separate explanations are further divided into two: first, explaining “Lankā”; second, explaining “Supreme Jewel.” The first part is again twofold: first, explaining according to the teachings separately; second, concluding the meaning of the sutra.

First, the teachings are divided into four categories: 1. The incomplete truth cannot be reached. 2. The ultimate truth itself cannot be reached. 3. The middle path beyond dual extremes cannot be reached. 4. The middle path within dual extremes cannot be reached.

First, we must understand that the so-called "partial truth" cannot be reached from a distance. Beings are trapped by their six sense consciousnesses, which are rooted in the ocean of sense faculties and stirred by the winds of sensory objects. This creates confusion and karma, causing endless wandering through existence. Who would know that on the southern shore of clarity there is a wondrous jewel mountain, and within it a city of perfect stillness and peace?

Even if one learns from the Buddha’s teachings that there is such a thing as nirvana, it is merely like looking at Mount Lanka from afar—how can one possibly get there? One must employ the wisdom of the Four Foundations of Mindfulness to calm the winds of sensory experience. One must use the energy of the Four Right Efforts to clear the waves of discriminating consciousness. One must cultivate the Four Bases of Psychic Power to generate spiritual abilities.

Then, with the Five Faculties stepping firmly into space, and the Five Powers ascending without turning back, one can finally open the gateless gate of the Seven Factors of Enlightenment and follow the pathless path of the Noble Eightfold Path. This leads directly to the Three Gates of Liberation, entering the city of peace and security.

This is a journey that no ordinary person, heretic, immortal, demon, or heavenly being can accomplish. Therefore, it is said that such a destination cannot be reached by ordinary means.

Second, to clarify that the True cannot be "reached": A jewel mountain with a city, though said to be across the sea, is actually within the sea itself. The mountain city of Nirvana should be understood in the same way—it exists right within the great ocean of birth and death. Since the great ocean of birth and death is itself like a dream or an illusion, the mountain city of Nirvana is also like a dream or an illusion. Yet all non-Buddhists, ordinary people, and even those of lesser understanding who cling to the Two Vehicles, insist that the Three Realms are real and tangible, unaware that all phenomena of the Three Realms lack inherent nature, and also unaware that this nature of no-nature is precisely present within the nature of all differentiated, dreamlike illusions. Unless one clearly realizes that body, feeling, mind, and dharmas are like empty space, and accomplishes the thirty-seven factors of enlightenment that are birthless, understanding that all dharmas are originally empty, formless, and without willful action—how could one peacefully enter the city of Nirvana? Therefore, from the perspective of ordinary people, non-Buddhists, and those of lesser understanding, it is said that one cannot "go" to it.

3. Clarifying the Middle Path: The Unreachable for Those Who Cling to Extremes

Consider Malaya Mountain and the great city of Lanka. It emerged from the palace of the Dragon King of the Sea. If you look south from the mountain, the city seems to be on the southern shore. But if you go beyond the mountain’s southern side, there is another great sea, and looking back from there, the city now appears to be on the northern shore.

From this we can understand: when we contrast birth-and-death with nirvana, nirvana is the far shore and birth-and-death is this shore. When we contrast the Middle Path with the two extremes, the Middle Path is like a mountain peak. Yet what the followers of the Two Vehicles call the far shore of nirvana is still just the great sea of transformed birth-and-death. They believe they have left behind the extreme of conditioned existence—birth-and-death—and entered the unconditioned realm of nirvana, considering themselves to have crossed over and reached the ultimate. They do not realize that this high mountain and great city, adorned with countless treasures, set among infinite gardens of fragrant trees and halls—where the ancient Buddhas and sages contemplated the nature of reality and attained the Way(From the Wei translation)—transcends both the sea of birth-and-death and the realm of transformed existence. For those who grasp at emptiness as an attainment, this sublime realm is forever beyond their reach.

Thus, it is said that those of the Two Vehicles cannot reach it. How much less so can ordinary people and non-Buddhists?

From beginningless time, beings naturally possess eight kinds of consciousness. The eighth is called *Alaya Consciousness*, which is the same as the entire matrix of the Tathagata's mind, containing all seeds of impurity and purity. Because beings have never awakened since beginningless time, they unknowingly give rise to thoughts, and thus ignorance arises. From ignorance, delusory appearances manifest. Then, driven by the wind of these appearances, the mind-sea is stirred, causing the waves of transforming consciousness to surge endlessly. Yet within this storehouse consciousness, the seeds of innate virtuous qualities of the unconditioned naturally abide. Though beings fiercely flow through the cycle of birth-and-death, this unconditioned mind-nature remains constant, neither arising nor ceasing. It is like a city of treasures on a great mountain, dwelling clearly and unmoving amidst the waves of the ocean.

If the discriminative views of "this shore" and "the other shore"—birth-and-death and nirvana—have not been entirely forgotten, one can never ascend to that eternal mountain peak. Therefore, one must first use the path of entering emptiness to leave the shore of conditioned existence—birth-and-death. Next, one must use the path of entering conventional truth to leave the shore of emptiness—nirvana. Neither existence nor non-existence, free from all four extremes, one truly contemplates the Middle Path, leaving no traces of the provisional paths of ordinary people or followers of the Two Vehicles. Only then, as if by divine power, can one reach the mountain city.

Fourth: Understanding that the "Middle Way" does not reside in either of the two extremes, just as a mountain city within the great sea cannot have its "middle path" outside the two shores. Without supernatural powers, not only can one never reach the mountain city, but even the sea itself is unreachable. With supernatural powers, the mountain city can be directly accessed, so how could the sea be an obstacle? Rāvaṇa, the yaksha king, with his supernatural powers, dwells in this mountain city, roaming freely between the two shores of this sea and the beyond, without any hindrance. Buddhas and Bodhisattvas are likewise. "Supernatural" refers to the heavenly mind, and "powers" to the nature of wisdom. This natural, wondrous wisdom is the self-realized noble insight. It perceives that all phenomena are but manifestations of one's own mind. Since nothing exists outside the mind, one thus constantly abides in the Middle Way, the Nirvana mountain city, roaming with freedom. Amid birth and death, or Nirvana — these two shores — one remains unobstructed and at ease. Those who abandon the two extremes to grasp at the Middle Way resemble someone clinging to a mountain city, unable to fly across the sea. What then is supernatural power? Lacking such power, they are not even companions of the yaksha king. Hence, the separate Ten Transferences fail to recognize that the Middle Way's Buddha-nature is itself all phenomena. The Complete Teaching diminishes this, calling it merely "principle-identity." Only those practicing the Complete and Sudden path understand that the Tathāgatagarbha mind, unchanging in essence yet according with conditions, fully manifests as the ocean of the ālaya consciousness, as the winds of external objects, as the waves of evolving consciousness, and as the precious mountain of Dharma-nature, the great city of Nirvana. Moreover, though according with conditions, it remains unchanging: all eight consciousnesses and six sense objects, birth and death and Nirvana, the two extremes and the Middle Way, even the five dharmas and three self-natures — each is nothing but the manifest measure of one's own mind, the realm of self-realized noble insight. Thus, all transcend the four propositions and surpass the hundred negations. Clinging to them, every step becomes obstruction; understanding them, no dharma remains inaccessible. This is what beings in the six realms, the three vehicles, and the nine dharma realms cannot reach through thought or discrimination. Hence, it is said to be inaccessible. This concludes the initial explanation distinguished by teachings.

Second, to establish the meaning of this sutra: at the beginning it praises the virtues of the bodhisattvas, saying they have thoroughly penetrated and fully realized the five dharmas, the three self-natures, the eight consciousnesses, and the two kinds of non-self. This means they dwell in the Middle Way, free from both extremes. Throughout the sutra, it sometimes employs both the general and specific kinds of skillful means, opposing and breaking through the attachment to Dharma held by followers of the Two Vehicles, as well as breaking through the attachment to self held by ordinary beings and non-Buddhists. Thus the partial truth is what gets criticized and rejected, while the true and the middling are not entirely set aside—this is truly the Mahayana Vaipulya teachings. Still, one must further draw upon the five dharmas, the three natures, the consciousnesses, and non-self to illuminate why these cannot be clung to as ultimately existing.

First, using the Five Categories to explain what cannot be "gone to": (1) Names, (2) Appearances, (3) Deluded Thinking—also called false imagination or discrimination—(4) True Wisdom, and (5) Thusness, also called Suchness or ultimate reality.

First, about Names: This refers to the countless labels used in both the mundane and transcendent worlds. A single thing may have one name, a single thing may have many names, or many things may share one name. All of these are arbitrary designations made according to circumstances in the ordinary world. The Great Perfection of Wisdom Sutra calls these "overlaid terms"—meaning that things originally have no names, and even when we attach a name to them, the name does not actually become the thing itself. For example, calling out "fire" does not make you warm, and calling out "water" does not make you wet. Thus, we can know that names are merely forced, provisional constructs, with no solid reality behind them.

Second, about Appearances: This refers to the forms and features of all phenomena—material and mental, primary and dependent, illusory and real—both in the mundane and transcendent worlds. Each has its own distinct appearance, forming a vast and varied landscape. Although these appearances are not ultimately real, they arise in dependence on causes and conditions, manifesting like illusions. They are like flowers seen in the sky by someone with an eye disorder, or like the worlds and bodies seen in dreams. Thus, we can know that they belong only to conventional truth, not to ultimate truth.

Third, about Deluded Thinking: This means clinging to appearances, latching onto names, and discriminating between "one" and "many," "existence" and "nonexistence," "permanent" and "impermanent," "both" and "neither," and so on. Through this ongoing mental activity, the seeds of names and appearances are gradually ingrained and reinforced.

Fourth, about True Wisdom: This is the understanding that all names and appearances are simply projections of the mind itself, so that deluded thinking no longer arises.

Fifth, about Thusness: When deluded thinking no longer arises, then names and appearances are seen as inherently true as they are. Just as when an eye disorder is cured, the flowers seen in the sky are recognized as fundamentally empty; just as when one wakes from sleep, all dreams naturally vanish.

Now, when someone generates deluded thinking about the names and appearances of the Three Realms of existence, they become lost in the ocean of birth-and-death with its distinct forms of existence. But when, through the wisdom of analytical emptiness, they cut off that deluded thinking and permanently extinguish the names and appearances of the Three Realms, they realize the Suchness revealed through the emptiness of self. This is the "going to" what truly cannot be gone to—the one-sided true nature of an Arhat.

When someone generates deluded thinking about the names and appearances of "birth-and-death" versus "Nirvana," they fall into the ocean of sinking into emptiness and stagnating in stillness. But when, through the wisdom of emptiness-as-identity, they cut off that deluded thinking, then the names and appearances of the Three Realms are seen as never having arisen in themselves. Gradually they realize the Suchness revealed through the emptiness of phenomena. This is the "going to" what truly cannot be gone to—the true nature that is identical to conventional reality.

When someone generates deluded thinking about the names and appearances of "Great Vehicle" versus "Lesser Vehicle," they face the ocean of myriad practices that seem impossible to fulfill. But when, through the wisdom of the Middle Way that is exclusive, they cut off that deluded thinking, then these labels of emptiness and existence are forever extinguished. They partially realize the Suchness revealed through the emptiness of both self and phenomena. This is the "going to" what truly cannot be gone to—the Middle Way that transcends both extremes.

When someone generates deluded thinking about the names and appearances of "the Ten Dharma Realms" and "the Middle Way versus the extremes," they find themselves in the ocean of what seems like an eternal, ever-flowing stream. But when, through the wisdom of the perfect Middle Way, they cut off that deluded thinking, then all names and appearances are seen as inherently identical to the Middle Way itself. They perfectly realize the Suchness revealed through the emptiness of both self and phenomena. This is the "going to" what truly cannot be gone to—the Middle Way that includes both extremes.

Deluded thinking is simply affliction; True Wisdom is simply Enlightenment. Turning Enlightenment into affliction is like water turning into ice. Turning affliction into Enlightenment is like ice melting back into water. Therefore, since Enlightenment cannot be "gone to," affliction likewise cannot be "gone to." And if affliction can be "gone to," then Enlightenment surely can be "gone to" as well. When sentient beings "go to" affliction, that is in fact "going to" Enlightenment—yet it is said to be "not going," because their delusion is so strong that even though they are walking this path all day long, they are unaware of it. When Buddhas and Bodhisattvas "go to" Enlightenment, that is in fact "going to" affliction—yet it is said to be "not going," because through their complete awakening, affliction is forever silenced and there is nothing to go to, while Enlightenment is perfectly complete and likewise has nothing to go to.

Names and appearances are simply the two kinds of birth-and-death; Thusness is simply the Great Nirvana. Turning Nirvana into birth-and-death is like flowers appearing in empty space. Turning birth-and-death into Nirvana is like those flowers vanishing back into space. Therefore, since Nirvana cannot be "gone to," birth-and-death likewise cannot be "gone to." And if birth-and-death can be "gone to," then Nirvana surely can be "gone to" as well. When sentient beings "go to" birth-and-death, that is in fact "going to" Nirvana—yet it is said to be "not going," because of their clouded vision: although space is fundamentally free of flowers, they falsely perceive them arising and ceasing. When Buddhas and Bodhisattvas "go to" Nirvana, that is in fact "going to" birth-and-death—yet it is said to be "not going," because they have transcended all obstructions: birth-and-death is fundamentally empty and there is nothing to go to, while Nirvana is fundamentally pure and likewise has nothing to go to.

Thus, since the ocean can represent the ocean of birth-and-death, a mountain can likewise represent the mountain of affliction. And since a mountain can represent the mountain of Nirvana, the ocean can also represent the ocean of Enlightenment.

This concludes the first section, on using the Five Categories to explain what cannot be "gone to."

Next, using the Threefold Nature, it explains that there is no object to go toward: First, the nature of delusive imagination, also known as the nature of clinging to what is imagined. Second, the nature of dependent origination, also known as the nature of arising from conditions. Third, the nature of ultimate reality, also known as the fully accomplished nature.

First, the nature of delusive imagination: The sixth and seventh consciousnesses, working with attachments to self and phenomena, act as the ones that project imaginings. All dependent-originated names and forms serve as the basis for those projections. Within this, one falsely imagines a real self and real phenomena. For instance, based on a rope, one imagines a snake—but the snake is never real. What the non-Buddhists and lesser vehicles imagine as self and phenomena is likewise ultimately unreal—it is merely delusive imagination.

Second, the nature of dependent origination: Through the habitual forces of pure and impure conditions, various seeming forms of mind, matter, and phenomena—both nominal and real—transform and appear within mind-nature. These include the eight consciousnesses as the primary mind, the fifty-one mental factors, the eleven forms of matter, the twenty-four types of unconditioned states, and even the hundred realms and thousand suchnesses—with a thousand nominal aspects, a thousand real aspects, and a thousand kinds of lands. All these various appearances and various names—though not truly existent—seem to appear, prominently manifesting in array. None of it is anything other than what arises through causes and conditions.

Third, the nature of ultimate reality: Regarding these dependent-originated phenomena, what exists is precisely not existent; there is only the one true nature, perfectly complete, fully accomplished, and ultimately real—just as ice and water share one nature, the nature of wetness.

One who cuts off delusive thoughts about the Three Realms, extinguishes the dependent origination of the Three Realms, and realizes the accomplished nature revealed through the emptiness of self—such a person dwells in the one-sided truth, yet can go toward what has no object in the ultimate sense. One who understands that the delusive thoughts of the Three Realms have no intrinsic nature—so that the dependent origination of the Three Realms naturally stills—and then realizes the accomplished nature of the emptiness of self, and becomes able to enter the accomplished nature revealed by the emptiness of phenomena—that person is going toward what is truly without object. One who cuts off delusive thoughts on both extremes and extinguishes the sequential arising of conditions within and beyond the Three Realms, realizing the accomplished nature revealed by the twofold emptiness—that person dwells beyond extremes, yet moves toward what has no object. One who comprehends that the delusive thoughts of the ten dharma realms have no nature, so that the dependent origination of the three realms of experience is fundamentally still, and who perfectly realizes the accomplished nature through the twofold emptiness—that person goes toward what has no object even while remaining within the two extremes.

Furthermore, because delusive imagination is originally empty, one cannot go toward it; because dependent origination is like an illusion, one cannot go toward it; because the fully accomplished nature is constant and universal, one cannot go toward it.

Moreover, this very dependent origination is called the great ocean and also the mountain fortress. Sentient beings delusively imagine self and phenomena within it, but self and phenomena can never be found—so there is nothing to go toward. Buddhas, recognizing the wondrous nature right here, find it truly constant and perfectly complete—and so for them as well, there is nothing ultimately to go toward.

This concludes the explanation of the Threefold Nature as showing that there is no object to go toward.

Third, regarding the various consciousnesses and how they illustrate that which cannot be reached: In the Tripitaka teaching, the six consciousnesses and three poisons are established as the root of birth and death. Among the twelve sense bases and eighteen elements, although there is the mental base and the faculty of mind, it does not explicitly mention the seventh and eighth consciousnesses. The Shared teaching only states that the aggregates, sense bases, and elements are all like illusions, and likewise does not clearly point to the seventh and eighth consciousnesses. The Distinct teaching directly identifies the mental faculty as the seventh consciousness, with the eighth serving as the fundamental retribution bearer. In the Yogācārabhūmi Śāstra, the sixth, seventh, and eighth consciousnesses are collectively called the ground of mind, fully revealing the distinctions between mind and its mental factors—this reflects the Distinct teaching adapted to the Shared teaching. The Perfect teaching also illuminates the eight consciousnesses, but all eight are the Thus Come One's treasury (tathāgatagarbha). This sūtra says: "Without destroying characteristics, there are eight; without characteristics, they are also without characteristics." The Vijñaptimātratā teaches: "Mind, thought, and consciousness comprise eight kinds; conventionally, their characteristics differ; ultimately, their characteristics do not differ, because what is characterized and the act of characterizing are both absent." All these approaches relinquish characteristics to realize true nature, and show that the entirety of delusion is itself suchness. Some say the scriptures sometimes establish a ninth consciousness, the āmala-vijñāna. However, examining the label "pure white consciousness," it merely describes the perfectly luminous consciousness-nature at the fruition stage; its essence is the eighth consciousness, not a separate ninth. When discerning the Laṅkāvatāra through these eight consciousnesses, this sūtra uses the ocean as a metaphor for the eighth, store consciousness; the wind as the six sense objects; and waves as the first seven transforming consciousnesses. It uses Mount Malaya to symbolize the realm of self-realized noble wisdom. The mountain lies on the southern shore of the great ocean, hence "cannot be reached"—this analogizes that the realm of self-realized noble wisdom transcends mind, thought, and consciousness, and thus cannot be reached. This is a rough explanation; on closer examination, it is otherwise. If one regards the six consciousnesses as the ocean, and cessation of the six consciousnesses as entry into nirvana, that is the one-sided truth: unreachable yet reached. If one regards the six consciousnesses as the ocean, and understands that the six consciousnesses are originally empty as nirvana, that is true suchness: unreachable yet reached. If one regards the eight consciousnesses as the ocean, and transforms them into the four wisdoms, only then does one awaken to true suchness and the nature of Dharma. The mountain—being free from both extremes, the middle—is unreachable yet reached. If one regards the eight consciousnesses as the ocean, there is a single true suchness as the nature of the eight consciousnesses; suchness does not lie outside the consciousnesses, just as Mount Malaya does not lie outside the ocean. Without transcendental powers, the mountain cannot be reached, and the ocean also cannot be reached; with such powers, both the mountain and the ocean may be reached. This is what is meant by "unreachable yet reached" within the middle way of two extremes. The eighth consciousness and its mental factors are originally the great mirror wisdom; enlightenment is fundamentally the pure essence. The seventh consciousness and its mental factors are originally the wisdom of equality; enlightenment is fundamentally the pure essence. The sixth consciousness and its mental factors are originally the wisdom of sublime observation; enlightenment is fundamentally the pure essence. The first five consciousnesses and their mental factors are originally the wisdom of accomplishing what is to be done; enlightenment is fundamentally the pure essence. Hence, the Sixth Patriarch said: "Only the names are transformed; there is no real nature." If one claims that the seeds of the four wisdoms and enlightenment are possessed by some people but not others, would that imply that on the southern shore of the great ocean there may or may not be a Mount Malaya? This sūtra says: "Hearers, upon realizing the realm of the unconditioned, further enter the supreme unconditioned realm of the world-transcending, fulfilling all excellent qualities, and attain the Thus Come One's inconceivable, autonomous Dharma body." This is no different from the perfect intent of the Lotus Sūtra. And when five spiritual lineages are sometimes posited, this is only established for those at the beginning of their cultivation. Therefore, ordinary beings and followers of the two vehicles cannot reach the four wisdoms, neither can they reach the eight consciousnesses—because they do not know that the nature of the eight consciousnesses is fundamentally natureless, nor that their bounds are fundamentally boundless. Buddhas and bodhisattvas can reach the four wisdoms, and likewise can reach the eight consciousnesses—because they exhaust the boundless illusory forms of the eight consciousnesses and deeply fathom the unfathomable reality of them. Thus concludes the third section, on the various consciousnesses and the unreachable.