The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: APPENDIX

The Laṅkāvatāra Sūtra
A Mahāyāna Text

Translated for the first time from
the original Sanskrit by
Daisetz Teitaro Suzuki

APPENDIX

In order to show how varied are the three Chinese and one Tibetan translations, due to whatever causes textual or personal, I have herewith appended a comparative table of these versions which are accompanied with their respective English translations. The passage chosen for this purpose is one of the most difficult and at the same time most important sections (§LXIX) in the Laṅkā, chiefly from the point of doctrinal interpretation. In the reading of the Tibetan version I have entirely relied upon Professor Yenga Teramoto, of Otani Buddhist College.

One thing in this section, which is most striking, is that the Laṅkā asserts the existence of a reality which is perceivable only by the eye of transcendental knowledge, which is in the possession of a wise man. The reality is here designated as āryabhāvavastu or āryavastubhāvasvabhāva. It is the exalted ultimate self-nature of all things, and as it can be recognised only when our spiritual eye looks beyond the realm of discriminations which is ruled by laws of being and non-being, it is also to be called the truth of Solitude, Viviktadharma, that is, the Absolute.

For āryabhāvavastu, Sung has 聖性事, Wei 聖人境界 and T'ang 諸聖法, while for āryavastubhāvasvabhāva Sung has 聖事性自性, Wei 聖人境界如實法體, and T'ang 聖人所見法. The Sung and the Nanjo text must have been the same as far as these two terms go, but Wei evidently had vishaya for vastu and bhūta(?) for bhāva, while T'ang has one 法 probably for both vastu and bhāva, though it has generally 事 for vastu and 法 for bhāva. For T'ang's 所見 (dṛiśya) there is nothing corresponding in the Sanskrit.

The Tibetan for āryabhāvavastu and āryavastubhāvasvabhāva is respectively འཕགས་པའི་ངོ་བོའ་དིངོས་པོ་ and འཕགས་པའི་དངོས་ངོ་བོའི་རང་བཞིན, whereas āryajñānasvabhāvavastu is འཕགས་པའི་ཡེ་ཤེས་ཀྱི་དངོས་པོ. Evidently in this case the Tibetan equivalent for vastu is ངོ་བོ, and this is missing in the last combination. Generally in the Laṅkā the Tibetan has དངོས་པོ་རང་བཞིན for bhāvasvabhāva, and དངོས་པ and ངོ་བོ are synonymously used as is sometimes the case with the Chinese.

In paragraph 5, towards the end, there is another reference to āryajñānasvabhāvavastu for which both Sung and T'ang have quite literally 聖智自性事, whereas Wei gives 聖智法體. Ordinarily, vastu and bhāva are used both to designate particular objects of discrimination, thus making them interchangeable. But vastu is used in another sense in the Laṅkā, that is, in the sense of absolute reality. We have on p. 147, line 6 (Nanjo): Vidyate tathatāvastu āryānāṁ gocaro yathā, for which Sung has: 有事悉如如.如賢聖境界; Wei: 如眞如本有.彼見聖境界; and T'ang: 有眞如妙物.如諸聖所行. A Vastu to be characterised as suchness and the realm where the wise have their abode, cannot be a particular object of discriminating knowledge.

The following comparison will be I hope of some interest to Chinese and Sanskrit students of Buddhism.

Sanskrit (Nanjo, pp. 163-166)	Sung—Guṇabhadra (縮刷. 黄六. 十—a)	Wei—Bodhiruci (縮刷. 黄六. 五十三 a b)	T'ang—Śikshānanda (縮刷. 黄六. 百一 a — 百二 b)	Tibetan (Peking Red Ed., Kanj., mDo, fol. 132b-134a)
LXIX 1 Further, Mahāmati said: According to the Blessed One, again, in all things that are variously discriminated by discrimination there is no self-nature, as it is nothing but [the creation of] false imagination; if, Blessed One, it is but [the creation of] false imagination and there is nothing in the world which is to be conceived as indicative of self-nature, does it not, Blessed One, come to this, according to your statement, that there is neither defilement nor purification, because all things are of the nature of false imagination?	LXIX 1 大慧復白佛言。如世尊所說。以彼彼妄想。 妄想彼彼性。非有彼自性。但妄想自性耳。 世尊。若但妄想自性。 非性自性相待者。 非為世尊如是說煩惱清淨無性過耶。一切法妄想自性。非性故。* Mahāmati again addressing the Buddha, said: As the World-honoured One teaches, because of such and such imaginations, such and such objects are discriminated; but there is no such self-nature, only a self-nature as is imagined. World-honoured One, if there is only a self-nature as is imagined, there is no mutual reference among objects. According to this teaching of the World-honoured One, is not this fault committed that [the distinction between] evil passions and purity no more exists? Because all objects are characterised with the self-nature of imagination, and have no existence. * Sung has 分別 for both vikalpa and palikalpita; 性 for bhāva, 自性 for svabhāva.	LXIX 1 大慧菩薩復白佛言。如世尊說。 以何等何等分別心。分別何等何等法。 而彼彼法。無彼如是如是體相。唯自心分別。世尊。 若唯自心分別非彼法相者。如世尊說 一切諸法應無染淨。何以故。如來說言 一切諸法妄分別見。無實體故。* Mahāmati the Bodhisattva again addressed the Buddha, saying: As the World-honoured One teaches, because of what and what discriminating minds, what and what objects are discriminated; and yet such and such objects have no this or that essential nature, except that they are discriminated by one's own mind. World-honoured One, if there are no such objects except what is discriminated by one's own mind, according to the teaching of the World-honoured One, in all things there will be no defilement, no purity. Why? Because, teaches the Tathagata, all things are seen according to false discrimination and there is no reality in them. * Wei has 分別 for both vikalpa and parikalpita, and 法 for bhāva, 體 or 實體 for svabhāva.	LXIX 1 爾時大慧菩薩摩訶薩復白佛言。世尊。 如世尊說。由種種心分別諸法。 非諸法有自性。此但妄計耳。世尊。若但妄計無諸法者。 染淨諸法將無悉壞。* At that time Mahāmati the Bodhisattva-mahāsattva again addressing the Buddha, said: World-honoured One, according to the World-honoured One, on account of various minds, all things are discriminated, and there is no self-nature in all things. They are no more than false imaginations. World-honoured One, if there are only false imaginations and no realities, things defiled and pure will all equally be destroyed. * T'ang distinguishes between vikalpa 分別 and parikalpita 妄計.	LXIX 1 Mahāmati again asked: According to the World-honoured One, by such and such discriminations, such and such objects are discriminated. They are falsely imagined and have no self-nature. World-honoured One, if all things are of false imagination whose aspect of self-nature is unknowable, as the World-honoured One says, they being falsely imagined, there will be in them nothing defiled or pure.

Sanskrit	Sung—Guṇabhadra	Wei—Bodhiruci	T'ang—Śikshānanda	Tibetan
2 Said the Blessed One: Mahāmati, it is just as you say. Mahāmati, the self-nature of things is not as it is discriminated by the ignorant and simple-minded. Mahāmati, it is the creation of false imagination; nothing indicative of self-nature is to be ascertained. But, Mahāmati, there is the self-nature of things such as is ascertained by the wise, by their wise knowledge, by their wise insight, by their wise transcendental vision.	2 佛告大慧。 如是如是。如汝所說。大慧。 非如愚夫性自性妄想眞實。此妄想自性。 非有性自性相然。大慧。如聖智有性自性。 聖知聖見聖慧眼。如是性自性知。 The Buddha said to Mahāmati; So it is, so it is as you say, Mahāmati. It is not as is [ imagined ] by the ignorant who falsely imagine self-nature and take it for reality. [For] it is a self-nature falsely imagined and not the self-nature of things as it is. Mahāmati, as to a wise man's knowledge, there is to him the self-nature of things. With his wise knowledge, his wise insight, his wise eye of transcendental knowledge, he perceives the self-nature of things [such as it is].	2 佛告大慧。 如是如是。如汝所說。大慧。而諸一切愚癡凡夫分別諸法。 而彼諸法無如是相。虛妄分別以為實有。 大慧。彼是凡夫。虛妄分別諸法體相。 虛妄覺知。非如實見。大慧。 如聖人知一切諸法自體性相。依聖人智。依聖人見。依聖慧眼。 是如實知諸法自體相。 The Buddha said to Mahāmati: So it is, so it is as you say, Mahāmati. All the ignorant masses of people discriminate all things, but in all these things there are no such marks (Lakshana). They take the falsely discriminated for realities (svabhāva). Mahāmati, all these people are falsely discriminating as regards the reality of all things, they falsely perceive them and do not see them as they really are. Mahāmati, as to the wise, they know the self-nature aspect of all things as it is, by means of their wise wisdom, their wise insight, their wise eye of transcendental knowledge; they thus perceive the self-nature aspect of all things as it really is.	2 佛言。大慧。 如是如是。如汝所說。一切凡愚分別諸法。 而諸法性非如是有。此但妄執。無有性相。 然諸聖者以聖慧眼。如實知見有諸法自性。 The Buddha said: Mahāmati, so it is, so it is as you say. All ignorant people discriminate things, but the nature of things is not such as it is, for it is no more, than false attachment, there is no such nature of things. But the wise with their wise eye of transcendental knowledge recognise the self-nature of all things as it truly is.	2 The World-honoured One said: It is so, as you say, Mahāmati. In whatever way the self-nature of things may be discriminated by the ignorant masses of people, it is not so, for it is their false imagination, and the aspect of self-nature is not to be ascertained in all things. Mahāmati, there is the self-nature of things such as is ascertained by the wise who discriminate the self-nature of things as it is by means of their wise knowledge, their wise insight, their wise eye of transcendental knowledge.

Sanskrit	Sung—Guṇabhadra	Wei—Bodhiruci	T'ang—Śikshānanda	Tibetan
3 Said Mahāmati: Blessed One, if there is the self-nature of things such as is ascertained by the wise, by their wise knowledge, by their wise insight, by their wise transcendental vision which is neither human nor celestial vision, and if there is no such self-nature as is discriminated by the ignorant and simple-minded, how, Blessed One, can the ignorant and simple-minded abandon their discriminations, as they have no way to recognise the presence of an exalted reality? For they are neither perverted nor unperverted, Blessed One, [that is, they are what they are]. Why? Because they are unable to have an insight into the self-nature of exalted reality, because they see the course of things in the aspect of being and non-being.	3 大慧白佛言。 若使如聖以聖知聖見聖慧眼。非天眼非肉眼。 性自性如是知。非如愚夫妄想。世尊。 云何愚夫離是妄想。不覺聖性事故。世尊。 彼亦非顚倒。非不顚倒。所以者何。 謂不覺聖事性自性故。不見離有無相故。世尊。 聖亦不如是見。如事妄想。 不以自相境界為境界故。* Mahāmati addressing the Buddha, said: If the self-nature of things is known to be such and not as is falsely imagined by the ignorant, when [it is seen], as in the case with a wise man, with his wise knowledge, with his wise insight, with his wise eye of transcendental knowledge, which is neither a heavenly eye nor a fleshly one, O World-honoured One, how can the ignorant part with their false imaginations? Because they are not [yet] awakened to the reality of things, [which belongs to] the wise. World-honoured One, they are neither perverted nor unperverted. Why? Because they are not [yet] awakened to the reality belonging to the wise, which is the self-nature of things; because they have not [yet] perceived that which is free from being and non-being. World-honoured One, the wise too do not thus perceive [ reality ], their reality is [also] falsely imagined, because their realm is not the realm of self-aspect. * 境界 = vishaya = gocara; 自相 = svalakshaṇa = thing-in-itself? 聖性事 = āryabhāvavastu.	3 大慧菩薩言。世尊 世尊。如諸聖人等。依聖智。依聖見。依聖慧眼。 非肉眼天眼。 覺知一切諸法體相。無如是相。非如凡夫虛妄分別。世尊。 云何愚癡凡夫轉虛妄相。佛告大慧。 能知實覺知聖人境界。轉虛妄識。世尊。彼癡凡夫。非顚倒見。 非不顚倒見。何以故。 以不能見聖人境界如實法體故。以見轉變有無相故。 大慧白佛言。世尊。一切聖人亦有分別。 一切種種諸事無如是相。以自心見境界相故。* Mahāmati the Bodhisattva said: World-honoured One, as to the wise they recognise by means of their wise knowledge, their wise insight, and their wise eye of transcendental knowledge, which is neither a fleshly eye nor a heavenly eye, that in all things there is no such aspect of reality as is falsely discriminated by the ignorant. World-honoured One, how can the ignorant masses of people cause transformation in the aspect of falsehood? The Buddha said to Mahāmati: When one recognises the realm of the wise as it really is, there is a transformation in cognition of falsehood. World-honoured One, those ignorant masses of people have neither a perverted view nor an unperverted view. Why? Because they are unable to see into the realm of the wise, into the reality of things as it really is, because they see things in their aspect of change, of being and non-being. Mahāmati addressed the Buddha, saying: World-honoured One, all wise men too have their discrimination, [but] all various realities have no such aspect, because they belong to a realm of what is seen of self-mind. * 聖人境界如實法體 = āryabhāvavastu.	3 大慧白言。 若諸聖人以聖慧眼見有諸法性。 非天眼肉眼。不同凡愚之所分別。 云何凡愚得離分別。不能覺了諸聖法故。世尊。 彼非顚倒非不顚倒。何以故。不見聖人所見法故。 聖見遠離有無相故。 聖亦不如凡所分別如是得故。非自所行境界相故。* Mahāmati addressing [the Buddha], said: If the wise see the nature of things with their wise eye of transcendental knowledge which is neither a heavenly eye nor a fleshly eye, and if [what they see] is not the same as that which is discriminated by the ignorant, how can the ignorant part with their discrimination? Because they do not know how to have an understanding of things of wisdom. World-honoured One, they are neither perverted nor unperverted. Why? Because they do not see things as are seen by the wise, and because what is seen by the wise is free from the aspect of being and non-being. [But] the wise too have their discrimination as the ignorant and do not thus get [into the truth], because [the truth] does not belong to a realm where one's own [ discrimination ] moves. * 諸聖法 or 聖人所見法 = āryabhāvavastu. 所行 = gocara. 境界 = vishaya, = vastu.	3 Mahāmati asked: World-honoured One, the nature of all things may be such as is discriminated by the wise with their miraculous power, their wise knowledge, their wise insight, their wise eye of transcendental knowledge, and not as is discriminated by the ignorant masses of people in regard to the self-nature of all things. World-honoured One, if so, as the ignorant masses of people cannot ascertain the reality of self-nature belonging to the wise their discrimination is perverted. But, World-honoured One, they are neither perverted nor unperverted. Why? Because they do not ascertain the reality of self-nature of things belonging to the wise, because they see things in the course of being-and-non-being aspect. In whatever way things may be discriminated by the wise the realm of self-aspect is not where they move on.

Sanskrit	Sung—Guṇabhadra	Wei—Bodhiruci	T'ang—Śikshānanda	Tibetan
4 And Blessed One, the reality cannot be such as is discriminated even by the wise, because the aspect of reality as it is in itself cannot be an object [of discrimination by anybody]; because, Blessed One, what appears to the wise as the self-nature of reality is no more than the creation of their imagination, which is predicable with the notion of causation and no-causation; that is, they also cherish in their own way the idea of a being with self-nature. [And they would say] that this is a realm that belongs to somebody else and is not that [of the ignorant]. This is committing the fault of non-finality, for thus what constitutes the self-nature of reality becomes impossible to know. Blessed One, what is derived from the imagination cannot be the self-nature of reality. How is it that while things are said to exist owing to the imagination [or discrimination], they are said again not to be such as are imagined?	4 世尊。彼亦性自性相 妄想自性如是現。不說因無因故。謂墮性相見故。 異境界。非如彼等。如是無窮過。世尊。 不覺性自性相故。世尊。 亦非妄想自性因性自性相。彼云何妄想非妄想。如實知妄想。* World-honoured One, the wise too imagine the self-nature of things and [think] this self-nature is manifested in this way. They do not talk about cause or no-cause, that is, they fall into the view that things have their self-aspect. It is another realm, it is not such as is [ imagined ] by them. Thus is the fault of non-finality [committed]. World-honoured One, because they do not understand the aspect of the self-nature of things; because, World-honoured One, what is caused by the self-nature of false imagination is not the aspect of self-nature of things. How can they really know what is a false imagination when they do not regard their imagination as imagination? * 境界 = gocara.	4 世尊。 彼諸聖人。見有法體。分別法相。 以世尊不說有因。不說無因。何以故。 以墮有法相故。餘人見境不如是見。世尊。 如是說者有無窮過。何以故。 以不覺知所有法相無自體相故。世尊。 非因分別有法體相而有諸法。世尊。彼云何分別。不如彼分別。 應如彼分別。 World-honoured One, wise men seeing the reality of things discriminate as to their aspect, because the World-honoured One does not teach causation, does not teach no-causation. Why? Because one falls into the aspect of being. Others may view the field, but not in this manner. World-honoured One, those who talk thus commit the fault of non-finality. Why? Because they do not recognise that in all things there is no aspect to be known as their self-reality. World-honoured One, it is not due to discrimination that there is the aspect of reality in all things, yet here are all things. World-honoured One, while they may be discriminating [in their way], why do [the wise tell us] that discrimination is to be done thus and not otherwise?	4 彼亦見有諸法性相。如妄執性而顯現故。 不說有因及無因故。墮於諸法性相見故。世尊。 其餘境界既不同此。如是則成無窮之失。 孰能於法了知性相。世尊。諸法性相不因分別。 云何而言以分別故而有諸法。 [The wise] too see the aspect of [ self-]nature in all things, for it manifests itself as if characterised with false attachment. They do not talk about causation and no-causation, they fall into the view of [ self-]aspect in all things. World-honoured One, [thus they say that] this belongs to, another realm, and is not like such [as is maintained by others]. If so, this is the fault of non-finality. Who can then have a clear understanding as regards the aspect of [ self-]nature in all things? World-honoured One, the aspect of [ self-]nature in all things is not dependent on discrimination; why do you say that all things are because of discrimination?	4 World-honoured One, what is manifested to them as the aspect of self-nature in all things is the self-nature of their false imagination; because they fall into the view by which the self-aspect of beings is [maintained]. This is a realm where others move on. World-honoured One, as the self-aspect of things is not ascertained, they are not as they are, and the fault of non-finality is committed. World-honoured One, if the self-nature of things is produced by the self-nature of false imagination and has thus no existence, how are they separately discriminated by false imagination? However discriminated they will not be such as they are.

Sanskrit	Sung—Guṇabhadra	Wei—Bodhiruci	T'ang—Śikshānanda	Tibetan
5 Blessed One, [it is true that] according to the way the imagination is carried on, the aspect of self-nature conceived may vary; for when the cause is not alike, the notion of reality that thus comes to be cherished may not be alike. But according to you, Blessed One, while the imagination is kept on going with the wise as well as with the ignorant, the latter alone fail to see reality as it is; and yet you tell us that the reason why it is said that things are not really such as are imagined by the imagination is to make all beings discard their imagination. Now, Blessed One, is it that in order to have all beings free from the notion of being [which is realism] and of non-being [which is nihilism], you in turn make them cherish a realistic view of existence by telling them to uphold the idea of the self-nature of reality, whereby they are led to cling to the realm of noble wisdom? Why do you deny the truth of solitude by teaching the doctrine of reality whose self-nature is [according to you] noble wisdom?	5 世尊。 妄想異。自性相異。世尊。不相似因 妄想自性相。彼云何各各不妄想愚。而愚夫不如實知。 然為衆生離妄想故。說 如妄想相不如實有。世尊何故遮衆生有無見。事自性計著。 聖智所行境界計著。墮有見。說空法非性。 而說聖智自性事。* World-honoured One, as imaginations differ, the aspect of self-nature differs, because of dissimilitude of cause as regards the self-aspect of imagination. Do they not each imagine [according to his own way]? And yet the ignorant do not know it as it really is? But in order to keep all beings away from imagination, it is taught that things are not really as they appear to the imagination. World-honoured One, how is it that in order to check the view of being and non-being as held by all beings [you] become attached to the self-nature of realities, [you] become attached to the world in which noble wisdom moves, thus falling into the view of being? [You] teach that the truth of emptiness has no [ self-]nature and yet [you] teach reality as the self-nature of noble wisdom. * Gocara = 所行, vastu = 事, vishaya = 境界 abhiniveśa = 計著, viviktadharma = 空法.	5 世尊。分別相異相。自體相異相。世尊。 而彼二種因不相似。彼彼分別法體相異。 云何凡夫如此分別。此因不成如彼所見。 世尊說言。 我為斷諸一切衆生虛妄分別心故。 作如是說。如彼凡夫虛妄分別無如是法。世尊何故遮諸衆生有無見事。 而執著實法聖智境界。世尊 復令一切衆生墮無見處。何以故。以言諸法寂靜無相。 聖智法體如是無相故。* World-honoured One, as the aspect of discrimination differs, the aspect of self-reality also differs. And, World-honoured One, the two causes being dissimilar the reality of things discriminated is not alike. How is it that things thus discriminated by the ignorant do not thereby accomplish such as are seen by them? The World-honoured One teaches that he teaches this doctrine in order to let all beings destroy their falsifying discriminating minds, saying that such objects as they falsely discriminated by the ignorant have no existence. World-honoured One, why are you attached to the realm of noble wisdom where realities are, while you put a stop to the existence of such objects as to make all beings cherish the view of being and non-being? [Or,] World-honoured One, do you again make all beings fall into the place where the view of non-being is? Why? Because you say that all things are tranquil and formless, that realities belonging to noble wisdom are thus formless. * 諸法寂靜 = viviktadharma.	5 世尊。 分別相異。諸法相異。因不相似。 云何諸法而由分別。復以何故凡愚分別不如是有。 而作是言。為令衆生捨分別故。 說如分別所見法相無如是法。世尊 何故令諸衆生離有無見所執著法。 而復執著聖智境界墮於有見。何以故。不說寂靜空無之法。 而說聖智自性事故。 World-honoured One, as the aspect of discrimination differs, the aspect of beings also differs; causes are dissimilar. Why are all things dependent on discrimination? Why again is not the discrimination by the ignorant such as it ought to be? And then it is said that in order to make all beings abandon their discrimination there is no such reality in things as seen by discrimination. World-honoured One, how is it that in order to make all beings abandon the view of being and non-being and also their object of attachment you make them again become attached to a realm of noble wisdom and fall into the view of being? Why do you not teach the truth of solitude and emptiness, instead of teaching reality which is the self-nature of noble wisdom?	5 World-honoured One, as the aspects of discrimination differ, aspects of self-nature also differ. World-honoured One, discrimination and the aspect of self-nature are dissimilarly caused. They are not such as are revealed and discriminated by the ignorant masses of people. Thus in order to remove the discrimination of all beings, is it told by you that no such things are existent as are discriminated by their discrimination? World-honoured One, how is it that you establish the view of being by putting aside the view of being and non-being as held by all sentient beings and get attached to the self-nature of things, to the realm where noble wisdom moves on? By teaching the self-nature of things belonging to noble wisdom do you not teach the truth of solitude?

Sanskrit	Sung—Guṇabhadra	Wei—Bodhiruci	T'ang—Śikshānanda	Tibetan
6 Said the Blessed One: Mahāmati, it is not true that I deny truth of solitude, nor that I fall into a realistic view by upholding the doctrine of noble self-existing reality. But in order to save all beings from becoming frightened, who are addicted from beginningless past to the notion of self-nature, it is told them that there is truth of solitude, after making them realise by means of noble wisdom that reality in its self-nature is made the subject of attachment [by the ignorant]. Mahāmati, the doctrine of self-nature is not taught by me.	6 佛告大慧。 非我說空法非性。亦不墮有見。說聖智自性事。 然為令衆生性恐怖句故。衆生無始以來 計著性自離相。聖智事自性計著相見。說空法。大慧。 我不說性自性相。 The Buddha told Mahāmati: It is not that I teach the truth of emptiness to be nonexistent, nor do I fall into the view of being. I teach reality as the self-nature of noble wisdom. Yet in order to make all beings become detached from fear-inspiring terms, I teach the truth of emptiness—for all beings are attached since beginningless past to the aspect of self-nature—[by means of] the view which seems to be attached to the aspect of self-nature as reality belonging to noble wisdom. Mahāmati, I do not teach the aspect of self-nature.	6 佛告大慧。 我不說言一切諸法寂靜無相。亦不說言諸法悉無。 亦不令其墮於無見。 亦令不著一切聖人境界如是。何以故。我為衆生離驚怖處故。 以諸衆生無始世來。執著實有諸法體相。 是故我說聖人知法體相實有。復說諸法寂靜無相。 大慧。我不說言法體有無。* The Buddha told Mahāmati: I do not teach that all things are tranquil and formless, nor do I teach that all things are nonexistent, nor do I make them fall into the view of non-entity, nor do I make them grow attached to the realm as it is of all wise men. Why? In order to free all beings from fear-inspiring places, and as all beings are from beginningless past attached to the reality of all things as really existing, I therefore teach that the wise know what is meant by the real reality which is in all things. I further teach that all things are tranquil and formless. Mahāmati, I do not teach as to the existence and non-existence of the reality of things. * 無相 = nirmitta.	6 佛言。大慧。 我非不說寂靜空法。墮於有見。何以故。已說聖智自性事故。 我為衆生無始時來計著於有。 於寂靜法以聖事說。今其聞已不生恐怖。 The Buddha said: Mahāmati, it is not that I do not teach the truth of solitude and emptiness thereby falling into the view of being. Why? Because I have already taught the existence of a reality which is the self-nature of noble wisdom. For the sake of all beings who are attached to [the idea of] being since beginningless past, I teach them that there is a noble reality in the truth of solitude, so that they will not be frightened by hearing it.	6 Buddha said: Mahāmati, when the self-nature of things belonging to noble wisdom is taught, this does not deny the truth of solitude, nor does it establish the view of being. But, Mahāmati, in order to free all sentient beings from the state of fright who are attached to the aspect of the self-nature of things from beginningless past, I teach the truth of solitude by means of the view which looks as if attached to the aspect of self-nature as reality belonging to noble wisdom. Mahāmati, I do not teach the aspect of self-nature.

Sanskrit	Sung—Guṇabhadra	Wei—Bodhiruci	T'ang—Śikshānanda	Tibetan
7 But, Mahāmati, those who have realised by themselves truth of solitude as it really is and are abiding in it, will see that [this existence of] error has no form; and thereby knowing that what is seen is nothing but the Mind itself, they are kept away from [[[dualistically]]] viewing an external world under the aspect of being and non-being; they are stamped well with the stamp of suchness which is gained by the triple emancipation; they will have an intuition into the self-nature of all things of the wisdom which is acquired within themselves, and thus get away from such ideas of reality as to lead themselves to realism and nihilism. * Line 3: read mātra for matra.	7 大慧。 但我住自得如實空法。離惑亂相見。離自心現性非性見。 得三解脫。如實印所印。 於性自性得緣自覺觀察住。離有無事見相。* But, Mahāmati, I abide in the truth of emptiness as I have by myself attained it and as it is in itself; [I am] free from views based on the aspect of error, free from views of being and non-being in regard to the manifestation of self-mind, have attained the triple emancipation, am stamped with the stamp of realness, have gained self-realisation in the self-nature of things, and am abiding in the intuition, free from the views of existence and. non-existence of realities. * 性非性 = bhāvābhāva, 有無 = nāstyastitva, 觀察 = pratyaksha.	7 我說自身如實證法。 以聞我法。修行寂靜諸法無相。得見眞如無相境界。入自心見法。 遠離見外諸法有無。得三解脫門。 得已。以如實印善印諸法。自身內證智慧觀察。離有無見。 I teach the truth of self-realisation as it really is, so that those who listen to my doctrine and discipline themselves in the formlessness of all things that are tranquil, can see into the realm of suchness and formlessness, enter into the things that are seen of one's own mind, free themselves from the existence and non-existence of all external objects, and attain to the triple emancipation; and having attained this, they will well stamp all things with the stamp of realness, and viewing [the world] with the insight which is gained within themselves by realisation, are free from the view of being and non-being.	7 能如實證寂靜空法。離惑亂相入唯識理。 知其所見無有外法。悟三解脫門獲如實印。 見法自性了聖境界。遠離有無一切諸著。* But they will really attain to the truth of solitude and emptiness, free themselves from the aspect of error, enter into the principle of representation-only, know that there is no existence beside what is seen [of mind-only], understand the gate of the triple emancipation, obtain the stamp of realness, see the self-nature of things, perceive the realm of the wise, and keep themselves away from all the attachments as regards being and non-being. * 入唯識理 evidently corresponds to svacitta-dṛiśya-mātram. T'ang has one or two other places where cittamātra is rendered 唯識 and not 唯心.	7 But, Mahāmati, they will abide in the truth of solitude, who have by themselves and truly realised it. When they see it to be formless they will enter into [the view that] there is nothing but what is seen of Mind itself, reject the view of being and non-being in external existences, understand [the truth] as it is by the triple emancipation, be stamped with the stamp, free themselves from existence [ subject to the view ] of being and non-being, and intuitively gain an entrance into the knowledge of self-realisation in the self-nature of things.

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• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: Preface
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: Introduction
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER ONE. RAVANA, LORD OF LANKA, ASKS FOR INSTRUCTION
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER TWO. COLLECTION OF ALL THE DHARMAS
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER THREE. ON IMPERMANENCY
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER FOUR. ON INTUITIVE UNDERSTANDING
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER FIVE. ON THE DEDUCTION OF THE PERMANENCY OF TATHAGATAHOOD
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER SIX. ON MOMENTARINESS
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER SEVEN. ON TRANSFORMATION
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER EIGHT. ON MEAT-EATING
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: CHAPTER NINE. THE DHĀRANĪS
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: SAGĀTHAKAM
• The Laṅkāvatāra Sūtra by Daisetz Teitaro Suzuki: APPENDIX

Source

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