Background of the Text 

Study of the Lankavatara reached a new height in the Ming dynasty, partially due to the decree of Emperor Taizu, who ordered all monastics to study the three sutras: Heart, Diamond, and Lankavatara and distributed commentaries on these three texts. Over the Ming, nine commentaries were written on the Lankavatara, with Ouyi's being the final one, finished in 1652.

Furthermore, the study of Yogacara experienced a revival in the Late Ming, so it is unsurprising that the Yogacara-flavoured Lankavatara received renewed attention. The influence of this revival can be felt in Ouyi, as he expertly weaves in elaborations of the Lanakvatara's exposition on the various forms of consciousness, as well as his own reconstruction of syllogisms employed in the text.

Ouyi remarked that, of all his commentaries, the Lankavatara was the most difficult to complete due to its extensive use of technical terms, and he was only able to write it after having made a study of the entire Buddhist canon. This commentary can be seen as coming at the end of his life, when his view of the Dharma was most mature.

The Profound Meaning serves as his introduction and summary of the Lankavatara Sutra, coming before his line-by-line commentary. He employs Tiantai's Fivefold analysis and Fourfold Teachings throughout this work to analyse the Lankavatara, exposing the various layers of meaning found within and revealing his own affinity towards the Tiantai school. In doing so, he does merely present a simplified summary of the Sutra, but rather uses it as a launching pad for a exposition of the entire basis, path, and result of the Dharma.

He, however, does not just tread in the well-worn path of existing Tiantai material, but deviates from the orthodoxy established by the Mountain School (山家) and Siming Zhili (四明知礼), who saw mind-only texts like the Lankavatra and Awakening of Faith as works of lesser stature. They considered these texts to belong the Separate Teaching, one below that of the Perfect Teaching that is reserved for the Lotus and Nirvana Sutras. The reason being these texts privileged the One Mind or True Mind as unique in comparison to ordinary phenomena, whereas the Lotus saw all things without bias. 

Ouyi, in contrast, skillfully interprets the Lankavatara and Awakening of Faith in a way that blends into the Perfect Teaching, such that the One Mind is no longer something special, different from all things. Instead, each and every phenomenon is the totality of the One Mind, so the One Mind is not above, nor the ordinary phenomena below. 

Profound Meaning of the Laṅkāvatāra Jewel Sutra

Composed by Bhikṣu Ǒuyì of China

Introduction

The self-realised noble wisdom that is the mind of the highest truth cannot be contained within words so how could it be entered through thought? Dependent upon defilement and purity, five dharmas[1] are identified, yet each dharma is fundamentally suchness. Due to delusion and realisation, three natures are differentiated[2], yet each nature is without essence. Because of distinctions in basis and function found in delusion, the eight consciousnesses[3] are established, yet each consciousness is like a flower in the sky[4]. At the time of awakening to reveal both the one sided and the complete principles[5], the two kinds of selflessness[6] are spoken of, for self is like the horn of a hare. So, all the Buddha’s words transmit only this mind, the mind of every buddha seals these words. Words are not words so there is no need to labour at sweeping away the flowers in the sky. Mind is also not mind, why go about seeking water apart from its waves?

The true treasury of the Dharma eye unites the provisional and the real[7] to return to a common end. The hundred and eight phrases[8] pierce the ultimate and the conventional[9] without duality and exhausts the ultimate and provisional to its limit, this is to know that the two are fundamentally interfused. If the difference between the provisional and the real is not known, how can one come to know that the real and provisional are of one body? What sorrow! The sages of the past are gone, the succession of later students is only skin deep. Fearing the trap of fixed patterns of names and characteristics they instead become bound by names and characteristics without investigating even their beginnings. They delight so much in discussing direct methods they thereupon become trapped by the direct. In the end their accomplishments are shallow and poor. I, Xu, am ashamed by a lack of merit having not engaged in true cultivation, though luckily having encountered the superior vehicle, and gained a hair width glimpse, I will now explicate the meaning of this sutra through opening five divisions:

1. Explaining the name.

2. Revealing its essence.

3. Clarifying its thesis.

4. Differentiating its function.

5. Doctrinal characteristics.

Division One: Explaining the Name.

The title of the sutra has eight characters, seven unique and one shared. Regarding the unique characters first is Laṅkā (楞伽), which is translated in this language as “unreachable”, it is the name of a city on the top of Mount Mālaya  at the southern shore of the great ocean. Next, Avatāra (阿䟦多羅), is translated as “unsurpassed.” Next, jewel (宝), is a word in our language, it is praise of utmost nobility and importance. It designates Mt Mālaya  as being composed of various precious jewels. The various jewels cross one another, their awe-inspiring, flaming light are like a hundred thousand suns shining upon a golden mountain, hence it is known as the unsurpassed jewel. This directly takes the location where the Dharma was spoken as the title of the Sutra, hence the title of the Wei dynasty translation is "Entering Lanka Sutra”, and the Tang title is the "Mahayana Sutra on Entering Lanka".

South of the waves of the great ocean is the great city of Lanka atop Mt Maya, looking below towards sheer cliffs, without roads in the four directions, those without siddhis[10] can neither wander to nor settle there. This is a metaphor for the perceptual sphere of the self-awakened noble wisdom of the highest truth[11] that is found within the ocean of the storehouse consciousness and its waves that are the transformational consciousness[12]. Far estranged from thinking, separated from all four propositions[13], it is not realised by those who have not forgotten thoughts.

To explain this metaphor two parts are necessary:

1.       The separated explanation.

a.       Explaining Laṅkā.

                                                               i.      Explanation regarding the four teachings.

                                                             ii.      Tying together the sutra’s intent

b.       Explaining Avatāra Jewel.

2.       The united explanation.

1ai) Explanation regarding the four teachings[14]

First, differentiating four understandings according to the four teachings.

1.       The one sided ultimate is unreachable.

2.       The identical ultimate is unreachable.

3.       The middle separated from the two extremes is reachable.

4.       The middle identical to the two extremes is unreachable.

Explanation regarding the tripiṭaka teaching

First clarifying that the one sided ultimate is unreachable. The six consciousnesses of sentient beings dependent on the ocean of the sense faculties are seized by winds of cognitive objects, giving rise to delusions, and creating karma such that they drift about without control. Who knew on the other shore of the southern light was a sublime, jewelled mountain? Within the mountain was a city silent and still, serene and unseen. Even if the existence of nirvāṇa was discovered through borrowing the Buddha’s teaching, it is still as though the Lanka was seen from afar, how can it be within reach?

One must use the wisdom of the four foundations of mindfulness to put to rest the winds of cognitive states, the four right exertions to clear the waves of the transformational consciousness, the four bases of power to give rise to siddhis, the five spiritual faculties to plant one’s feet in empty space, the five strengths to rise up without returning.[15] Then one must open the gate of the seven factors of awakening that has no door, observe the eightfold right path that is no path, and tread upon the three kinds of liberation to enter steadily into the city. This is beyond the reach of all tīrthikas[16], ordinary beings, immortals, maras, Śakra, or Brahma, hence it is known as unreachable.

Explanation regarding the shared teaching

Second, clarifying that the identical ultimate is unreachable. Within the jewelled mountain is a city and though it is said to be on the other shore of the ocean, it is really within the ocean itself. The mountaintop city of nirvana should be understood in the same way; it is found within the great ocean of rebirth. Rebirth are like illusory dreams, the mountaintop city of nirvana too is like an illusory dream but all tīrthikas, ordinary beings up to the two vehicles who are ignorant of the Dharma all grasp the three realms to be truly existent, not knowing the dharmas of the three realms are without essence, also not knowing the nature that is without essence.

Within all these dreamlike differentiations, without thoroughly apprehending that the dharmas of the body, sensation, and mind are equal to empty space, accomplishing the thirty seven factors that are without arising, and knowing all dharmas are fundamentally empty, without characteristics, and without action through what means could there be to enter safely into the city of nirvana?[17] Hence, in reference to ordinary beings, tīrthikas, and ignorant smaller vehicles it is said to be unreachable.

Explanation regarding the separate teaching

Third, clarifying the middle separate from the two extremes is unreachable. Oh, the great city of Lanka of Mt Maya is said to be south of the Naga king’s palace so from there it is said to be on the southern shore. But crossing the south of the mountain there is again a great ocean, from there looking back then it is said instead to be the northern shore. Thus, it is to be known when clarifying nirvana by comparing it to birth and death, nirvana is the other shore whilst birth and death is this shore. When clarifying the two extremes by comparing it to the middle way, the middle way is like a mountain peak and what the two vehicles claim to be the other shore of nirvana is still yet the great ocean of miraculous birth and death.[18]

The two vehicles proclaim to have left the shore of being that is birth and death to enter the shore of nothingness that is nirvana. They have the belief that they already crossed over, the thought that this is definitive, not knowing of this tall mountain and great city adorned with various jewels, limitless flower gardens, fragrant trees, and halls, and that it is the place where ancient buddhas and sages attained the way after having contemplated things according to how they really are. It far surpasses the great ocean of the two kinds of rebirth. If there were those who take emptiness as the ultimate attainment then this sublime state is, for eternity, never to be theirs.[19]

Hence, in regard to the previous two teachings and two vehicles it is said to be unreachable. How much more so ordinary beings and tīrthikas? Oh, sentient beings since beginningless time have naturally had eight types of consciousness. The eighth called the ālaya consciousness; it is in its entire substance the tathāgatagarbha mind and replete with all defiled and pure seeds. Due not never having been awakened since beginningless time, one does not notice the arising of thoughts and avidyā comes into being. Due to avidyā, delusional objects of perception appear. Due to the winds of perceptual objects agitating the ocean of mind, it follows that the transformational consciousness's waves crash and churn without end.

Though within the storehouse consciousness, it is naturally replete with meritorious seeds that are by nature without affluents[20], so despite blazing through transmigratory birth and death, this nature of mind that is absent of affluents is eternal; neither arising nor ceasing. Its nature unwavering, just as the great city of the jewelled mountain clearly abides at peace within the ocean's waves. Should the delusional views that separate the shore of rebirth to that of nirvāṇa not be completely forgotten, this eternal mountaintop can never be ascended.[21]

Hence, one must first enter the factors of enlightenment of emptiness separating from the shore of existence that is rebirth, then one must enter the factors of enlightenment of conventional designations separating from the shore of emptiness that is nirvana. Neither emptiness nor existence, the four propositions are left behind; one correctly observes the middle way.[22]  Not treading upon the tracks nor following traces of ordinary beings, the smaller vehicles, or the provisional teachings. It is as though siddhis were used to arrive at the mountain city. 

Explanation regarding the perfect teaching.

Oh, the mountain city is just within the great ocean, so how can the middle way be external to the two extremes?[23] If one does not attain siddhis, then not only is the mountain city unreachable, even the great ocean is unreachable. If one attains siddhis, then they can arrive directly in the mountain city; how could the ocean not be within reach?  Yaksha king, Ravana, through the power of siddhis, abides in this mountain city; wandering and playing, coming and going between this and that shore of the ocean without obstruction. All buddhas and bodhisattvas too are like this.

Miraculous (神) is the name for the natural mind, Power (通) is the name of the nature of wisdom. The natural sublime wisdom is the self-awakened noble wisdom; it apprehends all dharmas as being only perceptual objects manifested from one’s own mind. Outside of mind, there are no dharmas; hence it dwells eternally in the nirvāṇic city of the middle way, wandering and playing, coming and going freely without obstruction between the shore of rebirth and the shore or nirvāṇa.

Those who discard the two extremes to grasp the middle way are like someone who wastes time guarding a mountain city, unable to fly across the great ocean. How could they be said to possess siddhis? Since they are without siddhis, they do not belong to the retinue of the raksha king. Hence, those on the ten stages of merit transfer[24] in the separated teaching do not know that the buddha nature of the middle way is identical to all dharmas. When snatched by the complete teaching[25], it is only the principle of enlightenment.[26]

Only the practitioners of the perfect and sudden teaching know that the tathāgatagarbha mind accords with conditions without change; it in its entirety acts as the ocean of the ālaya , it in its entirety acts as the winds of external perceptual objects, it in its entirety acts as the waves of the transformational consciousnesses, it in its entirety acts as the great city of nirvāṇa on the jewelled mountain of dharmatā. In according with conditions without change; all the eight consciousnesses and six sense objects, rebirth and nirvāṇa, the two extremes and the middle way up to the five dharmas and three self-natures are not but direct perceptions of one's own mind and within the perceptual sphere of the self-awakened noble wisdom.[27] Each transcending the four propoisitions and cut off the hundred negations[28].

Attaching to them is like being stuck in mud. Apprehending them, no dharma is not thoroughly known. This cannot be entered by the thinking and conceptualisation of the six paths, three vehicles, and nine dharma realms, hence, it is known as unreachable. The first separate explanation in accordance with the teachings is finished.

1aii) Tying together the sutra’s intent

The start of the sutra praises the virtues of the bodhisattva, namely being thoroughly versed in the five dharmas, three self-natures, eight consciousnesses, and two kinds of selflessness. This is the perfect middle identical to the two extremes, but simultaneously within the sutra the shared and separated teachings are constantly employed as skilful means to refute the two vehicles’ attachment to dharmas and ordinary beings’, as well as tīrthikas’ attachment to self. So one sided emptiness is criticised by the sutra, but the identical ultimate and the mere middle has not yet been completely relinquished. Therefore, this is the Dharma of the Mahayana Valpuya.

Now it requires further clarification on the meaning of “unreachable” through the five dharmas, three self-natures, various consciousnesses, and selflessness.

First: Clarifying “unreachable” in regard to the five dharmas.

1.       Name.

2.       Characteristic.

3.       Awareness and thought, also known as delusional thought or conceptualisation.

4.       Right wisdom.

5.       Suchness or thusness.

Name

Name refers to the various kinds of names: mundane and supramundane, one thing having one name, one thing having many names, or many things having one name. They are all designations in accord with the delusions of the mundane world. The Great Perfection of Wisdom Sutra refers to them as “superimposed designations” meaning things are originally without name, but a name has been imposed, though that name is not identical to the thing. For example, saying "fire" does not provide warmth, and saying "water" does not provide moisture. Thus, it is known to be merely a forced and conventional designation without any reality.

Characteristic

Characteristic refers to all dharmas, whether mundane or supramundane, of form or of mind, of circumstantial or direct retribution[29], real or fictitious. Their characteristics and forms are each different. The myriad things, though not truly existent, relying on causes and supported by conditions, appear and manifest as if they were illusions. They are like flowers in the sky seen by cataractic eyes, or similar to the circumstantial and direct retributions in a dream. It is only the conventional truth, not the ultimate truth.

Awareness and thought

Awareness and thought refers to attachment to characteristics and false perceptions of names. It includes the conceptualisations of sameness and difference, being and nothingness, permanence and impermanence, or complete and incomplete, etc. Thus, through this, the suffusing of linguistic seeds is complete[30].

Right wisdom

Right wisdom refers to the thorough cognition of names and characteristics as manifestations of the mind, which leads to the non-arising of delusional thoughts.

Suchness

Suchness refers to the fundamental reality of names and forms, that is revealed by the non-arising of delusional thoughts. Like sky flowers whose nature is known to be fundamentally empty once afflicted eyes are cleared of cataracts, or like dreams which dissipate of themselves upon awakening.

The five dharmas according to the four teachings

Oh, it is through giving rise to delusional thoughts regarding the names and characteristics of the three realms that there is the ocean of fragmentary rebirth.[31] Once delusional thought has been severed by the right wisdom of analytical emptiness[32], the thusness revealed by the emptiness of self is authenticated. This is reaching the unreachable of single-sided emptiness.

Oh, it is through giving rise to delusional thoughts regarding the names and characteristics of saṃsāra and nirvana that there is the ocean of dead emptiness and stale extinction. Once delusional thought has been severed by the right wisdom of identical emptiness[33], the names and characteristics of the three realms, by their nature, no longer arise right there and then. Then, the thusness revealed by the emptiness of dharmas is gradually understood. This is reaching the unreachable of identical emptiness.

Oh, it is through giving rise to delusional thoughts regarding the names and characteristics of the greater and smaller vehicles that there is the ocean of incomplete bodhisattva practices. Once delusional thought has been severed by the right wisdom of the mere middle, the names and characteristics of emptiness and existence are brought to eternal extinction. Then, the thusness revealed by the emptiness of both self and dharmas is partially authenticated. This is reaching the unreachable of the middle apart from the two extremes.

Oh, it is through giving rise to delusional thoughts regarding the names and characteristics of the middle and extremes of the ten realms, that there is the ocean of continuous attachment to the real and permanent[34]. Once delusional thought has been severed by the right wisdom of the perfect middle, all names and characteristics are in this very moment, in essence, the middle way. Then the thusness revealed by the emptiness of self and dharmas is completely authenticated. This is reaching the unreachable of the middle identical to the two extremes.

Delusion is simply affliction; right wisdom is just bodhi. Transforming bodhi into afflictions is like water becoming ice. Transforming afflictions into bodhi is like ice becoming water. So, if bodhi is unreachable, so too are afflictions unreachable, and if afflictions are reachable, then so too is bodhi definitely within reach. For sentient beings reaching toward affliction is identical to reaching toward bodhi. When bodhi is said to be unreachable, it is because of powerful confusion, such that beings enact bodhi throughout the day yet do not realise it. For buddhas and bodhisattvas to reaching toward bodhi is identical to reaching toward affliction. When it is said that afflictions are unreachable, it is due to the Buddha's realisation that afflictions are eternally extinct; so there is nothing to reach toward. Just in the same way, their bodhi is complete, and there is nothing to reach in regards to bodhi.

Names and characteristics are simply the two kinds of saṃsāra, suchness is just great nirvāṇa. Transforming nirvāṇa into saṃsāra is just like flowers arising in the sky. Transforming rebirth into nirvana is like those same flowers disappearing from the sky. Thus, if nirvāṇa is unreachable, then so too is rebirth. If saṃsāra is within reach, then so too is nirvāṇa. Sentient beings reaching toward saṃsāra is identical to reaching toward nirvāṇa. When it is said nirvāṇa is unreachable it is due to cataracts in the eye. Though there are no flowers in the sky, their arising and ceasing are seen in delusion. The various buddhas and bodhisattva reaching nirvana is identical to reaching saṃsāra. When it is said saṃsāra is is unreachable, it is due to the buddha's separation from hindrance. saṃsāra is fundamentally empty, so there is nowhere to reach. Nirvana is fundamentally pure so there is also nothing to reach. Thus, if the ocean is an ocean of saṃsāra, then the mountain is also a mountain of affliction. If the mountain is a mountain of nirvana, then the ocean is also an ocean of bodhi.

This is the end of the first section: clarifying “unreachable” in regards to the five dharmas.

Second: Clarifying “unreachable” in regard to the three natures.

Next, “unreachable” is clarified regarding the three natures.

1.       The self-nature of delusional conceptualisation, also known as the nature of pervasive imagination.

2.       The self-nature of dependent arising, also known as the other dependent nature.

3.       The perfectly accomplished self-nature, also known as the perfectly accomplished real nature.

Delusional Nature

The self-nature of delusional thought takes the sixth and seventh consciousnesses, which are concomitant with the twofold grasping of self and dharmas, as that which pervasively apprehends. It takes all dependently arisen names and characteristics as that which is pervasively apprehended, and within them it falsely imagines real selves and real dharmas. It is like the false imagination of a snake dependent upon a rope; in reality, that snake cannot be found. The self and dharmas falsely imagined by tīrthikas and the other vehicles are similar to this, unable to be found in reality, being simply a deluded conceptualisation.

Other Dependent Nature

The self-nature of dependent arising. Due to the power of habitual tendencies formed by defiled and pure conditions, there are, within the nature of mind, transformations of the mind that appear to be various kinds of dharmas, such as form and mind or fictitious and real. These dharmas are the eight kinds of consciousness, the fifty-one mental factors, eleven material dharmas, twenty-four non-concomitant dharmas,[35] up to the hundred realms and thousand suchnesses.[36] There are a thousand conventional names, a thousand real dharmas, and also a thousand worlds. Various characteristics, various names. Manifesting as the myriad things, they are not existent yet appear to be so. It is by none other than causes and conditions that they arise.   

Perfect nature

The perfectly accomplished self-nature refers to dependently arisen dharmas being existent yet non-existent, possessing a singular true nature, being perfectly accomplished, and ultimately real. Like the nature of ice and water, being of the singular nature of wetness.

The three natures according to the four teachings

Severing delusional conceptualisation of the three realms, extinguishing the dependent arising of the three realms, and authenticating the perfectly accomplished self-nature revealed by the emptiness of self is reaching the unreachable of the one-sided ultimate. 

Thoroughly understanding the essencelessness of delusional conceptualisation of the three realms leads to the self-extinguishing of the dependent arising of the three realms, authenticating the perfectly accomplished self-nature revealed by the emptiness of self, as well as being capable of entering the perfectly accomplished self-nature revealed by the emptiness of dharmas, is reaching the unreachable of the identical ultimate.

Severing delusional conceptualisation of the two extremes, extinguishing the dependent arising both within and beyond the realms[37], and through stages, authenticating the perfectly accomplished self-nature revealed by the twofold emptiness of self is reaching the unreachable of the middle separate from the two extremes.

Thoroughly understanding the essencelesssness of the delusional nature of the ten realms leads to the fundamental quiescence of the dependent arising of the three kinds of buddha-lands, and the complete realisation of the perfectly accomplished self-nature revealed by the twofold emptiness. This is reaching the unreachable of the middle identical to the two extremes.

Furthermore, delusional conceptualisation is fundamentally empty, so it is unreachable. Dependent arising is like an illusion, so it is unreachable. The perfectly accomplished is universally pervasive, so it is unreachable. Furthermore, it is simply dependent arising, which is known as the great ocean; it is also known as the mountain city. Within it, sentient beings falsely imagine a self and dharmas, yet no self or dharma can ever be found; thus, they are unreachable. The buddhas apprehend this sublime nature of dependent arising, yet this sublime nature is true, permanent, perfect, and complete, so it is unreachable.

The subsequent section clarifying the unreachable regarding the three natures is complete.

Third: Clarifying the “Unreachable” in regard to Consciousness

Consciousness in the four teachings

Tripiṭaka Teaching

The tripiṭaka teaching establishes six consciousnesses and three poisons as the basis of rebirth, and though within the twelve sense bases and eighteen elements, there is said to be the sense base of mind, as well as the element of the mental faculty, the seventh and eighth consciousnesses are not explicitly taught.

Shared Teaching

The shared teaching only teaches of the aggregates, sense bases, and elements being like illusory apparitions, also not explicitly teaching the seventh and eighth consciousnesses.

Separate Teaching

The separate teaching directly explains the seventh consciousness[38] to be the mental faculty and takes the eighth consciousness[39] to be the owner of general retributions. In the Yogācārabhūmi-śāstra, the sixth, seventh, and eighth consciousnesses are referred to as the ground of mentation. This reveals the dharma gate of differentiation between the mind and mental factors, creating a path that leads from the shared into the separate teaching.

Complete Teaching

The complete teaching also explicates the eight consciousnesses, though here the eight consciousnesses are all tathāgatagarbha.[40] This sutra states, “characteristics when not destroyed are of eight, the absence of characteristics is also without characteristics.” The Chéng Wéishì Lùn states: “mind, mentation, and consciousness are of eight types, conventionally their characteristics differ; ultimately their characteristics are without difference, since characteristics and that which is characterised are non-existent.” Both banish characteristics to authenticate the innate nature and are teachings that explain delusion to be, in its entirety, suchness.

Some say “the sutras and sastras further establish the ninth amala consciousness[41], but they refer to it simply as the pristine consciousness.”  This is simply referring to the complete and luminous nature of consciousness at the state of fruition. Its substance is nothing other than the eight consciousnesses; there is no separate ninth consciousness. And using  these eight consciousnesses to explain Lanka; this sutra uses the ocean as a metaphor for the eighth storehouse consciousness, winds as a metaphor for the six sense objects, waves as a metaphor for the first seven transformational consciousnesses, Mt Mālaya  as metaphor for the perceptual sphere of the self-realised noble wisdom, the mountain being unreachable due to its location at the southern shore of the ocean is a metaphor for the perceptual sphere of the self-realised noble wisdom surpassing all minds, mentation, and consciousnesses." A course explanation may sound like this, but a thorough investigation will disagree.

Consciousness being unreachable according to the four teachings

Oh, if the six consciousnesses are the ocean, then extinguishing the six consciousnesses is entering nirvana. This is reaching the unreachable of the one-sided ultimate.

If the six consciousnesses are the ocean, and knowing the six consciousnesses are fundamentally empty is nirvana, then this is reaching the unreachable of the identical ultimate.

If the eight consciousnesses are the ocean and transforming the eight consciousnesses to accomplish the four wisdoms is coming into accord with the dharmatā mountain of suchness, then this is reaching the unreachable of the middle separate from extremes.

If eight consciousnesses are the ocean and their nature is singular suchness, where suchness is not beyond or external to the various consciousnesses, then this is like Mt Mālaya not being outside of the great ocean so not possessing siddhis the mountain becomes unreachable, and so too is the ocean unreachable. Possessing siddhis, then the mountain and ocean become reachable. This is referred to as reaching the unreachable of the middle identical to extremes.

Oh, the mind and mental factors of the eighth consciousness is fundamentally the great perfect, mirror-like wisdom, the originally pure essence of bodhi. The mind and mental factors of the seventh consciousness is fundamentally the wisdom of equality, the originally pure essence of bodhi. The mind and mental factors of the sixth consciousness is fundamentally the wisdom of wondrous observation, the originally pure essence of bodhi. The mind and mental factors of five consciousnesses are fundamentally the wisdom of unrestricted activity, the originally pure essence of bodhi.

Hence, the sixth ancestor stated, “Their names are transformed without any [change in their] real nature”. If it is said that the bodhi seeds of the four wisdoms[42] are possessed by some people and not by others[43], then it is like saying on the southern shore of the great ocean, there may be Mt Maya or may not be Mt Maya. How could this be? This sutra states, “Śrāvakas entering the realm of awakening without affluents will again enter the superior supramundane realm without affluents and be complete with the various qualities. They shall attain the tathāgata’s inconceivable, unimpeded dharmakāya.”

Thus [the thesis of this sutra] is no different from the perfect thesis of the Lotus Sutra.[44] Though at times the five types of lineages are distinguished, it is established for those at the beginning of the path. Hence, ordinary beings, tīrthikas, and the two vehicles cannot reach the four wisdoms or eight consciousnesses, as they do not know the essential nature of the eight consciousnesses is without nature, nor do they know the limit of the eight consciousnesses is no limit. The various buddhas and bodhisattvas can reach the four wisdoms and eight consciousnesses as they have exhausted the illusory forms of the eight consciousnesses to know they are without limit and thoroughly understand that the true appearance of the eight consciousnesses is unfathomable.

Third, clarifying "unreachable" in regard to the consciousnesses is complete.

Fourth: Clarifying the “Unreachable” in regards to the Twofold Selflessness

Persons

First, selflessness of persons, otherwise known as emptiness of persons, or emptiness of self. Second, selflessness of dharmas, otherwise known as the emptiness of dharmas. “Person” is a fictitious name given to the combination of the five aggregates. “Dharma” are the real objects of matter and mind that belong to the five aggregates.

“Self” has the meaning of being free or being the one in control. Tīrthikas falsely conceptualise of a spiritual soul, a being, a youth, one who acts, one who feels, one who knows, or one who sees as being free, permanent, and possessing the capacity to control and dictate itself. These are all categorised as grasping to self. Hence, the Buddha refuted them with the selflessness of persons.

Dharmas

Tīrthikas falsely conceptualise prakṛti, pradhāna, atoms, the four great elements, time, space, or Brahman as free, permanent, and possessing the capacity to control and dictate itself. Up to the two vehicles that falsely conceptualise the aggregates, sense bases, and elements as each having real substance, or falsely conceptualise the four atoms and four elements as not being the image aspect by one’s own mind.[45]  Or they falsely conceptualise karma that is wholesome, unwholesome, or neutral, rebirth, and nirvāṇa as each having a real nature. These are all categorised as grasping of dharma. Hence, the Buddha refuted them with the selflessness of dharmas.

It should be understood in this way: the grasping of self and dharmas are like the great ocean, the two types of selflessness are like Mt Maya, which is why it is known as unreachable. Ordinary beings and Tīrthikas falsely conceptualise non-self as self, saying either self is identical to matter, or self is separate from matter, or matter is great and self is lesser, so self is within matter, or self is greater and matter is lesser, so matter is within self. Repeating the same for each feeling, perception, volition, and consciousness creating twenty kinds of self-view. These false, hateful winds and currents are vast without boundary.

The Twofold Selflessness in regard to the Four Teachings

Tripiṭaka Teaching

Śrāvakas uphold the words and teachings of the Buddha that halt children's cries.[46] They observe the body as impure, the mind as impermanent, and dharmas as absent of self to suddenly break the twenty self-views, authenticating the selflessness of persons. This is reaching the unreachable of the one sided ultimate. Oh, Śrāvakas ignorant of the Dharma delusively grasp the aggregates, sense bases, and elements as the substantially existent truth of suffering in the world, the affliction of views and cultivation[47] as the substantially existent truth of suffering’s origination in the world, and that only through the extinguishment of both cause and effect can one enter nirvāṇa without remainder.

They do not know the circumstantial and direct retributions are like sky-flowers and illusory dreams, the afflictions of view and mental disturbances are not located inside, outside, or in between. Upon seeing the conventional truths that are as numerous as dust and sands, those of middling and lower capacities abandon them without observation, and through three lives up to sixty kalpas or through the four kinds of birth and a hundred kalpas sail upon a wooden raft hoping to reach the other shore.[48] Those of higher capacities make the vow to attain omniscience, training their conduct for an asāṃkhyas and collecting merit for a hundred kalpas, broadly arranging ships and rafts, and working tirelessly to cross over.[49]

Shared Teaching

Those [followers] of the three vehicles with sharp capacities who know that the four natures of all dharmas are unarisen[50] and require no additional extinction, suddenly authenticate the two kinds of selflessness within the three realms. They are like someone possessing siddhis reaching, in an instant, the other shore. This is known as reaching the “unreachable” of the identical ultimate.

Separate Teaching

Oh, the self of persons is constrained within the realms, its ocean is easy to cross over. The self of dharmas passes beyond the three realms, its ocean is without limit, and followers of the three vehicles are lost within it, unable to escape. Without having exhausted the depths of the ocean of Dharma, how could one be known as supremely omniscient? It is by first observing persons as absent of self that the fragmentary [rebirth] ocean can be crossed, then observing dharmas as absent of self that the ocean of ignorance can be crossed, and finally by observing both oceans as empty and non-arisen they authenticate the suchness revealed by the two kinds of selflessness. This is known as reaching the unreachable of the middle separate from the two extremes.

Perfect Teachings

Oh, the conventional names of the ten realms are altogether known as persons. The five aggregates and worlds of the ten realms are known as dharmas. If one is empty, then all are empty, thus both person and dharma cannot be found. If one is conventional, then all are conventional; thus, persons and dharmas are inexhaustibly numerous. If one is the middle, then all are the middle, thus both persons and dharmas are suchness being neither self nor selflessness and illuminating both self and selflessness. Hence, it is said that the five dharmas and three self-natures are all empty, the eight consciousnesses and twofold selflessness are both banished. It also said that there is thorough understanding of the five dharmas, self-natures, consciousnesses, and the twofold selflessness.

Oh, emptying all and banishing all is “one being empty, so all are empty.” And thorough understanding is “one being conventional, so all are conventional.” Only through emptying and banishing is there thorough understanding, and only through understanding is there emptying and banishing; “this is one being middle, so all are the middle.” In addition, the three truths are all empty and all banished. The three truths are all thoroughly understood. The three truths are all absent of what can be emptied and what can be thoroughly understood but simultaneously emptied and banished, as well as thoroughly understood. Like those with siddhis who do not abide in the great ocean or the mountain city, but are able to reach both the great ocean and the mountain city. Neither the great ocean nor the mountain city can be apprehended, yet there remains the great ocean and mountain city. This is known as reaching the unreachable of the middle identical to the two extremes.

First part, explaining “Lanka” is complete.

1b). Explaining “Avatāra”

Next, explaining “Avatāra”. Oh, Mt Mālaya is formed from various things of a precious nature, thus it is known as unsurpassed. As a metaphor for the majestic mountain of nirvana, it is also formed from various unsurpassed jewels of the Dharma. Dharma jewels are numberless, but in outline are ten:

1.       Unsurpassed principles of truth.

2.       Unsurpassed compassion.

3.       Unsurpassed concentration and wisdom.

4.       Unsurpassed wisdom and elimination.

5.       Unsurpassed omniscience.

6.       Unsurpassed factors of awakening.

7.       Unsurpassed skilful means.

8.       Unsurpassed stages.

9.       Unsurpassed benefits.

10.   Unsurpassed perfect completion. 

1. The unsurpassed principles of truth. The five dharmas, three self-natures, eight consciousnesses, and twofold selflessness are all manifestations of one’s own mind. Outside of the mind there are no dharmas. Ordinary beings and tīrthikas, ignorant of this, grasp onto characteristics and falsely conceptualise names, becoming bound and tangled in delusion. They are obstructed from right wisdom and eternally separated from suchness. Regarding the other dependent, they are ignorant of the perfectly accomplished and give rise to pervasive imagination.

The first seven consciousnesses are those that suffuse, and the eighth consciousness is that which is suffused, the eighth consciousness is that which can store, and the seven consciousnesses are those that store. Each acting as the cause for the other, spinning and turning without end.[51] Delusively conceptualising self and dharmas so the turning of the wheel is without exhaustion. The three: delusion, karma, and suffering are like bunched seeds. This sutra directly illuminates them with the self-realised noble wisdom, coming to know that beginningless falsehoods are not separate from one’s own mind, that saṃsāra and nirvana are fundamentally equal, both included within the perceptual sphere of the mind of the highest truth. This differs from the one-sided emptiness of the analytical and essential types, and also differs from the middle that is apart from extremes; hence, it is said these principles of truth are unsurpassed.

2. Unsurpassed compassion. Observing from the view of the perceptual sphere of the mind of the highest truth, sentient beings and buddhas are fundamentally identical. Still, ordinary beings, confused about this, experience rebirth in vain, and the two vehicles grasp nirvāṇa in delusion. Following unsurpassed compassion, there is the aspiration of the four great vows, the removal of suffering and sharing of joy, mastery over the teachings, and complete endowment of skilful means.

A sutra states, “Like a mani jewel reflecting all colours, [the awakened] accord with the subtle minds of sentient beings, and, through their transformation body, liberate them according to their minds' deliberations.” This is the great compassion without conditions and great sympathy based on the sameness in essence.[52] Due to its difference from the three vehicles’ compassion with beings or dharmas as a condition, it is referred to as the unsurpassed compassion.

3. Unsurpassed concentration and wisdom. The mind of the highest truth, while illuminating, is constantly tranquil; this is known as concentration. Tranquil while constantly illuminating; this is known as wisdom. This sutra states, “If one wishes to obtain the Tathāgata’s body, then one must leave far behind deluded thoughts of arising, abiding, and ceasing created by the causes and conditions by the mind of the aggregates, elements, and sense bases. They must proceed directly in the mind only to examine the causes of beginningless falsehoods, deluded thoughts, mistaken habitual tendencies, and the causes of the three kinds of existence; and contemplate the non-existent stages of the buddhas as unarisen to arrive at the self-realised noble path where conduct is uncaused by others and one's own mind is freedom.”

Oh, far removing the aggregates, elements, etc., is the sublime concentration that is illuminating yet constantly tranquil. Examining and contemplating, etc., is the sublime wisdom that is tranquil yet constantly illuminating. For those who proceed directly in the mind only, concentration and wisdom are not separate from the mind of the highest truth. The innate virtue is in its entirety the cultivated virtue[53]; this is to use the cultivated virtue to reveal the innate virtue. Devoid of any twisting and turning is known as direct. Suddenly arriving at the stage of the Buddha, which is absent of any dharma, is known as proceeding. This is the adornment of the conditional and revealing,[54] which are in accord with the essential nature. It differs from the three vehicles' cultivation of the conditional and revealing conditions that are separate [from the essential nature], hence it is known as the unsurpassed cultivation and wisdom.

4. Unsurpassed wisdom and severance. That which destroys confusion and reveals the principle is known as wisdom. The revelation of principle and extinguishment of confusion is known as severance. The sutra states, “That which was known by nobles of the past, handed down and transmitted, is the essencelessness of deluded thought. Bodhisattva-mahāsattvas, alone in a quiet place, realise and investigate this for themselves without dependence on others, separate from views and deluded thought, ascend rapidly, entering the ground of the Tathāgata.”

Oh, through realising and investigating for oneself that deluded thought is without essence, what confusion is not destroyed?  Separated from views and deluded thought, and so entering the ground of the Tathāgata, what principle is not revealed? How could this be the same as the two vehicles’ wisdom of emptiness of sentient beings, which only severs the confusion of views and cultivation? How could it also be the same as the provisional bodhisattvas who sequentially acquire the three wisdoms and gradually sever the three confusions? Hence, it is known as unsurpassed wisdom and severance.

5. Unsurpassed omniscience. Oh, all the various dharmas are fundamentally mere manifestations of the mind! In attaching to them, the real, in its entirety, becomes delusion, and in realizing them, the delusional, in its entirety, is the real. Hence, for ordinary beings, tīrthikas, and foolish followers of the smaller vehicles, not only are names, characteristics, delusional thoughts, the pervasively imagined nature, the dependently arisen nature, and the eight consciousnesses all delusional, even when right wisdom, suchness, the perfectly accomplished nature, and the twofold selflessness are taken as objects in contemplation they are still yet delusion. The sutra states, “Suchness and the boundaries of emptiness, nirvana and the dharma realm, various mind-made bodies, I say they are merely manifestations of mind.” This is what is referred to as unsurpassed omniscience.

For the various buddhas and bodhisattvas, not only are right wisdom, suchness, the perfectly accomplished nature, and the twofold selflessness real. Even characteristics, delusional thoughts, the pervasively imagined nature, the dependently arisen nature, and the eight consciousnesses are all real. The sutra states, “Delusional thinking is of twelve kinds[55], dependent arising is of six types[56], realising for oneself the object of cognition, they (delusional thought and dependent arising) are without differentiation. The five dharmas are ultimately real, the self-natures are of three kinds, cultivation is simply correctly identifying that these things are contained within suchness.” This is what is referred to as Unsurpassed omniscience.

The two vehicles abandon birth and death to grasp nirvāṇa, unaware that nirvāṇa is without essence. The provisional [great] vehicle abandons the two extremes only to grasp at the middle way, unaware that the middle way is without essence. Only those who attain the self-realised noble wisdom thoroughly understand the five dharmas, self-natures, consciousnesses, and twofold selflessness definitively. Hence, it is known as unsurpassed omniscience.

6. Unsurpassed factors of awakening. Proceeding directly in the mind only is the perfect foundation of mindfulness of the mind; that is, mindfulness of a single foundation is the mindfulness of all foundations. This is known as the wisdom of the four foundations of mindfulness. Through observing and investigating the beginningless falsehoods, the evils of this life and the next are severed. By contemplating the non-arising of the buddha’s stage, the good of this life and the next arise. This is known as the four right exertions. When sitting at ease in meditation amongst mountains and forests cultivating in the ways of inferior, middling, and superior persons, one must possess zeal, effort, concentration, and wisdom. This is known as the four bases of power. Being capable of seeing the flowering of delusional thoughts in one’s own mind, the five spiritual faculties are obtained, and the power of freedom is attained. These are the five strengths.

Liberating the delusional thoughts of perceptual objects manifested by one’s own mind are the seven factors of awakening. Crossing over the sea of existence that is samsara, karma, desire, and ignorance is the eightfold path. Attaining the Tathāgata’s body is entering the perfect gate of the threefold liberation to authenticate the mind of the highest truth that is the self-realised noble wisdom. Even the separated, stage-by-stage factors of awakening cannot match such complete and sublime factors; how could they be compared to those of the two vehicles? Hence, they are known as unsurpassed factors of awakening.[57]

7. Unsurpassed skilful means. Oh, the noble perceptual sphere of the ultimate self-realised wisdom leaves behind names, cuts off characteristics, and is not within the reach of delusional thought! Hence, the sutra gives instructions to become familiar with a good and knowledgeable teacher, differentiate and determine the meaning of various phrases, up to accomplishing the superior-most and boundless wholesome qualities, to leave behind delusions and falsehoods manifested from one's own mind, and sit at ease amongst mountains and forests to cultivate in the inferior, middling, and superior ways.

It also states one should leave crowded groups, local customs, and sleep to constantly be self-aware and practice the skilful means of cultivation in the early, middle, and late periods of the night. To leave behind sutras, sastras, and teachings that hold of false views, as well as the characteristics of the Śrāvakas and Pratyeka vehicles. One should thoroughly understand the characteristics of delusional thoughts manifested by one’s own mind and also understand the characteristics of the two śrāvaka vehicles, to instruct them in what should be known and what should be abandoned.

It also states that four Dharmas are to be accomplished to attain the great skilful means of a cultivator. First, skilfully identify that which is manifested by the mind. Second, observe the nature of external things as without essence. Third, separate from the views of arising, abiding, and ceasing. Fourth, attain the wholesome joy of the self-realised noble wisdom.

Further, it differentiates between the four types of dhyāna[58] to instruct the audience to abandon the false, return to the true, progress from the shallow, and reach the profound. Also, it teaches about the two kinds of awareness[59]. Also, it instructs skilfully on the four great elements and created matter. Also, it teaches the nature and characteristics of the various aggregates. Also, it differentiates four kinds of nirvana of tīrthikas. Also, it teaches the characteristics of the self-nature of delusional thought. These are all employed by the Ekayāna of the self-realised noble wisdom, not matched even by the path of skilful means of the three sequential contemplations, how could it be compared to the four wholesome actions on the second ground of the shared teaching? Hence, it is known as unsurpassed skilful means.

8. Unsurpassed stages. Although within the text either the shared stages of all three vehicles are explained or the ten grounds of the bodhisattva alone are separately explained, its primary intent is thorough understanding of the Buddha’s Dharma without reliance on others. Hence, it states “The vehicles that are explicated for them are all just the Tathāgata’s stage, the tenth ground is the same as the first” or “Absent of any sequential stages, like a bird’s track in the sky”. Existence is identical to non-existence; this differs to the three asāṃkhyas of provisional cultivation through sequential stages from shallow to deep.[60]

In addition, it explains Śrāvakas and Pratyekas who awaken to this Dharma are known as Buddhas. In addition, it says Śrāvakas are like drunkards; once the alcohol dissipates, they awaken. Their dharma of awakening is just like so in attaining the Buddha’s unsurpassed body. Thus, though the three vehicles are initially taught, in the end, they return to one vehicle. Hence, it is known as the unsurpassed stages.

9. Unsurpassed benefit. This is saying that if all bodhisattvas were able to proceed directly in the mind only, examining the non-existence of external objects of perception and the absence of delusional thought entering meditative concentration, then they attain the two kinds of establishments of the Tathāgata’s supranormal power. The first is the supranormal power of manifesting all kinds of bodies, appearances, and speech. The second is the supranormal power of receiving abhiṣeka [from the Buddha’s] hand.

Relying on these establishments of supranormal power [the bodhisattvas] are separated from evil karma and afflictions and prevented from falling into the dhyāna of the śrāvaka stages. All bodhisattvas attain the self-realised stage of the tathāgatas through this supranormal power, wandering across various buddha-kṣetras, making offerings to various buddhas, and manifesting buddha-bodies. Through manifestations of one’s own mind, they liberate sentient beings, separating them far apart from the various views, such as those of being and nothingness. Hence, it is known as an unsurpassed benefit. 

10. Unsurpassed perfect completion. Oh, all dharmas are only manifestations of one’s own mind,  fundamentally there is nothing to grasp and nothing to discard. Ordinary beings indulge in that which is with affluents; the two vehicles are drunk on the one-sided ultimate. These are all confusions regarding the manifestations of one’s own mind, akin to the cutting apart of the space. If one can examine the nature of externality as being without essence and reveal the mind of the highest truth that is the self-realised noble wisdom, then the dharma realm is their body, they become replete with boundless supranormal powers, and accomplish for sentient beings various inconceivable matters. This is referred to as entering the tathāgata’s sublimely adorned ocean. Complete and perfect bodhi returns ultimately to an absence of anything to be found, it has exhausted all delusions of grasping and discarding such that principle and wisdom are of a single suchness; it neither increases nor decreases for all time. Hence, it is known as unsurpassed perfect completion.

The first section is complete.

1.2) United Explanation of the Name

Second, the united explanation is further split into two parts.

a.       Directly explaining the sutra’s title.

b.       Explaining the title regarding the additional words inserted into the title by the other two translations.

1.2a) Directly explaining the Sutra’s Title.

Tripitatka

If the one sided ultimate is taken as unreachable, then the perceptual object of causes and conditions is the unsurpassed principle of truth. The four great vows of arising and perishing are unsurpassed compassion. The calming and contemplation of analytical emptiness is unsurpassed concentration and wisdom. The elimination of both the innate and discriminative afflictions is unsurpassed wisdom and elimination. The thorough understanding of the circumstantial and direct retributions, each being absent of self or objects of self, is unsurpassed omniscience. The various practices, such as contemplating the impurity of the body, are the unsurpassed factors of awakening. The five contemplations to calm the mind are the unsurpassed skilful means. The four accesses and four realisations are the unsurpassed stages. Subduing the four māras within the realm is the unsurpassed benefit. Authenticating the two kinds of nirvāṇa, both with and without remainder is the unsurpassed completion and perfection.

This is beyond reach and possessed of all immortals, māras, Śakra, or Brahma. Hence, it is known as the unsurpassed jewel; however, this is not the intent of this sutra.

If the identical ultimate is taken as unreachable, then causes and conditions being emptiness is the unsurpassed principle of truth. The non-arising four great vows are unsurpassed compassion. The calming and contemplation of embodying emptiness is unsurpassed concentration and wisdom. Desire and views being ungraspable like empty space is unsurpassed wisdom and elimination. The thorough understanding of the circumstantial and direct retributions of the three realms being identical to sky-flowers and the capacity to make various kinds of conceptualisation without attachment is unsurpassed omniscience. The practices, such as contemplating the impurity or purity of the body, not being able to be found,[61] are the unsurpassed factors of awakening. The practices, such as the emptiness of the essence of the three wheels in the six perfections are unsurpassed skilful means. The surpassing of the stages of the two vehicles to enter the bodhisattva or buddha stage is the unsurpassed stage. The emptiness of the four māras within the three realm is the unsurpassed benefit. Life, death, and nirvana being identical to dreams or illusions is the unsurpassed completion and perfection.

This is what all those of the foolish two vehicles cannot abide in and cannot possess, hence it is known as the unsurpassed treasure. From this one can pass into the mere and complete middles, thus this sutra does employ [this teaching], but it is not the primary intent of this sutra.

If the middle separate from the two extremes, is taken as unreachable, then the separated three truths are the unsurpassed principle. The boundless four great vows are unsurpassed compassion. The graduated, threefold calming and contemplation is unsurpassed concentration and wisdom. Eliminating the three delusions is unsurpassed wisdom and elimination. Thoroughly understanding Buddha-Dharmas as numerous as the sands of the Ganges is unsurpassed omniscience. Practices such as contemplating the body as neither pure nor impure, whilst differentiating between pure and impure, are the unsurpassed factors of awakening. The ten pāramitās arising in turn that are in turn purified and upheld are the unsurpassed skilful means. The stages of the three worthies and ten nobles, as well as the equivalent and sublime awakenings, are the unsurpassed stage.[62] Universally subduing the eight māras within and without the three realms is the unsurpassed benefit. Attaining through authentication the three kinds of nirvāṇa[63] is the unsurpassed completion and perfection.

This is what all Śrāvakas and Pratyekas cannot reach and cannot possess, hence, it is known as the unsurpassed treasure. Due to the various dull facultied bodhisattva being unable to proceed directly in the mind only, sequential stages were taught where there were no sequential stages. While this sutra does employ this teaching, it is not its primary intent.

If the middle identical to the two extremes is taken as unreachable, then the complete, interfusion of the three truths is the unsurpassed principle. The unconstructed four great vows are unsurpassed compassion. The complete and sudden calming and contemplation is unsurpassed concentration and wisdom. The absence of essence of delusional thought and non-arising of the three confusions is unsurpassed wisdom and elimination. Thorough understanding regarding the five dharmas, self-nature, and two kinds of non-self is unsurpassed omniscience. Practices of contemplating the suchness of the body is the unsurpassed factor of awakening. Sitting at ease within mountains and forests, cultivating in the inferior, middling, and superior ways, and proceeding directly in the mind only is unsurpassed skilful means. Teaching to others that all vehicles taught by the Buddha are the stages of the Tathāgata is the unsurpassed stage. The suchness of the mara realm being just the suchness of the buddha realm and transforming the māra realm into the buddha realm is the unsurpassed benefit. Realising the absence of self of persons and dharmas, cognising correctly the two hindrances, separating from the two kinds of birth and death is unsurpassed completion and perfection.

This is what bodhisattvas of the provisional stages cannot reach and cannot possess, yet it can receive all those in the provisional stages of the three vehicles, transform the śrāvaka of the ignorant Dharma, as well as tempt tīrthikas and icchantikas. All are made to enter within; hence it is known as the unsurpassed treasure. This is the precisely the primary intent of this sutra.

First, directly explaining the sutra’s title is completed.

1.2b) Explaining Addition Words

The Tathāgata, coming out of the naga king's palace, upon seeing the great city of Lanka atop Mt Maya, smiled and said, "All the past tathāgatas, worthy of respect and perfectly enlightened, in this city spoke of the dharma authenticated by noble wisdom that they themselves attained. It is not of the delusive imagination and false views of tīrthikas or the object of cognition of the two vehicles' cultivation. I, too, will for King Ravana elucidate this dharma." At that time, yaksha king Ravana had already, with his retinue, invited the Buddha into the city. The Buddha, receiving his invitation, entered the city and spoke this sutra. Hence, the Tang translation is titled "The Mahayana Sutra on Entering into Lanka", and the Wei translation is "Sutra on Entering Lanka."

Now, to give an explanation based on this definition. Lanka is the unsurpassed object of cognition. Entering is the unsurpassed wisdom and unsurpassed conduct. Entering in name up to definitive entering are the unsurpassed stages. From beginning to end Mt Maya, which is within the great ocean, is never left; that which can enter is prajna, that which is entered is the Dharma body, the coming together of both is liberation; these are the three unsurpassed dharmas. The Tathāgata observing the capacities of beings and the King's invitation is the unsurpassed resonance. The king, going to the abode of the world honoured one with flower-adorned vehicles and palaces, various performers singing and praising, along with invitations for Mahāmati to inquire into the Dharma, the Buddha entering the city to demonstrate the powers of his siddhi to awaken the king is the unsurpassed siddhi. The one hundred and eight definitions and thirty-nine gates are the unsurpassed exposition of the Dharma. The great monks and great bodhisattvas coming from various buddha-lands are the unsurpassed retinue. Skilfully understanding the objects of cognition manifested by one's own mind and presenting boundless gates of liberation that appear based on the capacity of the various sentient beings, as well as their various kinds of matter and mind, is the unsurpassed merit and benefit. The above explanation with regard to different titles is now complete.

Next, explaining the shared aspect of the title. In Sanskrit, it is called “sūtra”; some say it should be translated, but others say it should not. Master Zhiyi melded together the two positions; hence, five kinds of terms are translated, and five are left untranslated, each is analysed about doctrine, conduct, and principle. This is elucidated in the “Profound Meaning of the Lotus Sutra”,[64] so it will not be repeated here.

In addition, in this land, what is taught by the sages is called a classic, and what  is taught by the worthies is a commentary. Sutras are spoken by the sage so our convention directly replaces that of the foreigners, and it is referred to as a classic. Classic means dharma and constant. Dharma means a pattern that can be consistently upheld, and constant means to be unchanging. The one hundred and eight teachings, as well as the thirty-nine gates spoken by the Buddha, eliminate the tīrthikas and śrāvakas delusional conceptualisation, leading them to understand the manifestations of their own mind, which is the doctrine that can be upheld. Progressing directly in the mind, observing, and investigating beginningless falsehoods, mistakes, and delusional thoughts, and contemplating the non-arising of the buddha's, which is absent of any existence, is the conduct that can be upheld. The perceptual sphere of the highest truth, which is permanently inconceivable, is the principle that can be upheld. From attaining supreme awakening up to entering nirvāṇa, not a single word was spoken in between, not speaking is the Buddha's speech; this is the unchanging doctrine. If that which is attained by the Tathāgata is also attained by me without increase or decrease, that is the unchanging conduct. The ancient sages state, "The dharma realm is permanently abiding like the nature of gold and silver or the path to a distant city" This is the unchanging principle.

The sutra's doctrine is unsurpassed; the various brahmas, māras, heavily immortals, up to the two vehicles cannot express it. This is the doctrine that is unreachable. The sutra's conduct is unsurpassed; it cannot be cultivated by ordinary beings, tīrthikas, and the two vehicles. This is the conduct that is unreachable. The sutra's principle is unsurpassed; ordinary beings, tīrthikas, and the two vehicles cannot awaken to it. This is the unsurpassed principle. The eight characters, both shared and individual, are what can explain. That which is the object of explanation can each individually lead sentient beings of great capacity to boundless joy, to give rise to virtue, to extinguish evil, and to enter the principle: this is the doctrine, conduct, and principle.

To use this to explain the sutra, starting from "thus have I heard" and ending at "for these reasons meat should not be consumed", all its words are that which can explain, all the objects its explanation are the doctrine, conduct, and principle. This structure can be applied in the same way to the entirety of the Buddha’s teachings.

Division one, a brief explanation of the name is complete.

Division Two: Revealing the Essence.

The words that can explain belong to the category of names. The meaning that is explained has three parts: essence, thesis, and function. Essence is in regard to the nature of the principle. Thesis is regarding one’s own conduct. Function is regarding the education of others. However, words do not have the power to obtain objects, nor do phenomena have any reality to match names. Having waded at all into verbal explanation is to enter the category of “superimposed designations.” Even the various worldly phenomena are not identical to their name, how then can the nature of the principle, which is subtle and mysterious, be revealed through words? Hence, the sutra states “[One] should rely on meaning, attach not to words and speech”. In addition, it states, “If the various Dharmas are not taught, then the teaching will be broken, if the teaching is broken, then there will be no buddhas, bodhisattvas, pratyekas or śrāvakas. If there are none [of them], then who educates whom? Hence, bodhisattvas attaching not to words and speech teach sutras and Dharma in response to the capacities of their audience with skilful means.” In addition, it states, “If language differs from meaning, then one should not discriminate meaning by language but rather enter meaning through language. Like light illuminating form.”

In addition, the Nirvana Sutra states, “The arising of arising cannot be spoken of, but if the causes and conditions are present, it can also be spoken of.” Now it is relying on this teaching that, after explaining the title, there further needs to be a revelation of its essence. Like a finger pointing at the moon, I desire readers to see the essence by way of words.

In summary, there is a sevenfold revelation of the essence.

1.       Primary revelation of the essence.

2.       Identification of the false and excessive.

3.       The different names for a single dharma.

4.       The gate of entry into the essence.

5.       The essence’s omnipresence in all sutras.

6.       The essence’s omnipresence in all forms of conduct.

7.       The essence’s omnipresence in all dharmas.

1. Primary revelation of the essence.

This sutra takes the sphere of the highest truth that is the manifestation and differentiations of one's own mind as its essence. When speaking of one's own mind, the basis of mind cuts off dependencies, and is neither self nor other. All buddhas and all sentient beings are simply the one mind without any other second, as right here and now, its basis is without duality. It is forcefully labelled "one's own mind".

Speaking of manifestations and differentiations, manifest means to make apparent, and divisions means to be a division of. That is to say, all of the five dharmas, three self-natures, eight consciousnesses, and two kinds of selflessness up to the various kinds of dharmas of the ten realms, hundred realms, a thousand suchness, etc., are all manifested from the mind and not apart from the divisions created by the mind, hence it is known as manifested divisions.

The highest truth is that all dharmas are manifested in the mind and not outside of the mind's conceptualisation; thus, delusion in its entirety is suchness. Right here and now, its essence is inconceivable. Separate from all characteristics and identical to all dharmas. Only when separation and identity are without object can there be the highest truth.

The perceptual sphere is that which is authenticated by the self-realised noble wisdom and not the abode of conceptual proliferation. Separate from the characteristics of the four propositions, separate from the characteristics of being cognised by the mind, and yet it really acts universally as the basis of all dharmas. It differs from empty space or the horns of a hare that exist only in name; hence, it is known as the perceptual sphere.

This perceptual sphere of the highest truth manifested of one's own mind is the primary revelation of the whole sutra, the end point of the various practices, that which is adorned by boundless merit, and that which is explained and debated about through words and questioning [in this text]. Within the five dharmas it includes only suchness, in the three nature only the perfected nature, in the eight consciousnesses only the nature of consciousness, in the two kinds of no-self only the suchness revealed by the absence of self of dharmas, and yet this sublime essence is neither different from the various names such as suchness, perfected self-nature, etc. nor identical to the various names such as suchness, perfected self-nature, etc. It is unlike those who take speech as their object of delusive imagination that fall into the views of establishment and negation. Hence, the sutra states, "For those who are foolish, a finger is used to point at things, but the fool looks only at the finger, not grasping the real meaning."

2. Identification of the False and Excessive.

Oh, each and every worldly technique, ability, thing, or phenomena up to the four dhyānas and eight samādhis, the net of views of the tīrthikas, the samādhi attained by and the nirvāṇa authenticated by the śrāvakas and pratyekas, and the siddhis, as well as mind-made bodies of the bodhisattvas of the provisional vehicles, etc., are not but the manifestation of one's own mind. Yet they can neither penetrate to the source of all dharmas nor can they exhaust the limit of all dharmas. None of them is the perceptual sphere of the highest truth.

In addition, dependent on worldly abilities and phenomena, including the various samādhis and views of ordinary beings and tīrthikas, there is no one who does not claim to have the ultimate truth. Yet they can neither penetrate the source of the mind's nature nor exhaust its boundaries. So those who attach to existence are ignorant of true emptiness, those who authenticate emptiness lose illusory existence, those who are trapped in the two extremes are deluded to the middle way, and those who grasp the middle way are separated from the two extremes. None of them can be taken to be the direct manifestation of one's own mind.

Even if it is permitted that one's sublime realisation is clear, apprehending that there are no dharmas external of the mind, and that each dharma is contained by and created by the mind, as long as one has not been alone in a quite place and awakened for oneself, travelled towards the city of nirvāṇa, transformed the body of habitual tendences, and dwelled within the perceptual sphere of self-realisation to observe characteristics of victorious progression in each stage of the bodhisattva, then one cannot be referred to as a bodhisattva well versed in the teaching. If one only speaks of terms such as neither arising nor ceasing, self-nature nirvāṇa,  three vehicles or one vehicle, self-nature of the mind, etc., which are only spoken through the mouth, then it is grasping at words and meaning to fall into the two views of establishment and negation, how could one be accord with the sublime essence like this?

3. Differing Names of a Single Dharma.

First, one must understand the unique names of this sutra, then the names of other sutras. The unique name of this sutra are: the perceptual sphere of the highest truth of the direct manifestations of one's own mind, the perceptual sphere of the self-realised noble wisdom, the true consciousness, the consciousness of the true characteristic, the perceptual sphere arrived at by the Tathāgata himself, the non-arising of the buddha stage that is absent of existence, the dharma body of the perceptual sphere of the oceanic waves of the storehouse consciousness, the perceptual sphere that is the inconceivable abode of activity of the Tathāgata, the permanently abiding dharma body, the definitive differentiated characteristics of a self-realised noble, the permanently inconceivable, the purity of the self-nature of the tathāgatagatagarbha, emptiness, without characteristics, without aspiration, according to reality, dharma nature, dharma body, nirvāṇa, separate from self-nature, without arising or ceasing, quiescent and still from the beginning, self-nature nirvāṇa, the storehouse of the tathāgata that is without self, the tathāgata dhyana, the one vehicle, the superior most and uncontaminated realm that transcends the world, the knowledge and realisation of the Buddha, the dharma attained by the Buddha himself, the fundamentally abiding dharma. These varying titles are all just varying names for a single essence, like many fingers used to point toward a single moon.

The unique names of this dharma found in other sutras are; the Flower Adornment Sutra where it's known as dharma realm, the Vimalakirti Sutra where it's known as inconceivable liberation, the Mahāprajñā Sutra where it's known as the wisdom of all individual things, the Golden Light Sutra where it's known as dharma nature, the Śūraṅgama Sutra where it's known as the tathāgatagarbha's wondrous true nature, the Divination Sutra where it's known as the real perceptual sphere, the Lotus Sutra where it's known as the true aspect of all dharmas, the Mahaparinirvāṇa Sutra where it's known as the secret treasury of the three qualities, the Brahma's Net Sutra where it's known as the mind ground of the original source, and so on in the various sutras and commentaries which contain many names for it. Such as the great mirror of wisdom, the ālaya consciousness, the true nature of the middle way, the ocean of true knowledge, the great sea of Nirvana, the realm of the great Nirvana. It is like the god-king Indra, who has a thousand names. Like the world honoured ones, who in each world has ten thousand names. The same goes for the essence of the sutras; one must investigate their names to realise their essence.

4. The Gateway to Entering its Essence.

Although the perceptual sphere of the highest truth is a manifestation of one's own mind, when the various manifestations of the mind are not forgotten, it is difficult to come into accord with. The sutra states, "Thus to not cultivate skilfully this non-arising and non-ceasing is unwholesome. Therefore, in regard to the ultimate meaning, one should cultivate with skilful means. This is to take conduct as the gateway. In addition, it states "The ultimate meaning is acquired from those who are knowledgeable." The knowledgeable refer to those who are skilfully versed in meaning, not those who are skilful at speech. Skilful meaning is that which does not fall into the scriptures and treatises of the tīrthikas. Not following along with [tīrthikas] and not causing others to follow [tīrthikas] is one who is referred to as knowledgeable and virtuous. Therefore, those who seek the meaning should seek intimate relations with the knowledgeable. In referring to skilful meaning is to take the doctrine as the gateway.

To summarise the gateway of doctrine, there are four groups of fours making sixteen, then giving rise to conduct based on doctrine, there are also sixteen kinds of conduct.[65] This sutra directly destroys the four gates of the tripiṭaka teaching and at the same time employs the twelve gates of doctrinal exposition. Take, for example the phrase "proceed directly in the mind only". If mind only means emptiness, then that is the four gates of the shared teaching. If mind only means conventional designation and the separation of the three truths, then that is the four gates of the separated teaching. If mind only means the middle and the profound completeness of the three truths, that is the four gates of the complete teaching. 

Further, regarding the phrase "delusional thought is without essence", if it is said "it cannot be found, so it is without essence" then this is the four gates of the shared teaching. If it is said "arising occurs from intermingling, so it is without essence, then that is the four gates of the separated teaching. If it is said "right here and now, its essence is identical to suchness, so it is without essence" then that is the four gates of the complete teaching. The eight gates of the shared and separated, though not abolished by the sutra, are also not its primary thesis, so time will not be spent explaining them. However, the four gates of the perfectly interfused should be briefly analysed.

It is said to be neither one nor four but elucidated as both four and one; a single gate is all gates, and all gates are a single gate. Oh, for it be termed mind [only] and thought [without essence] means it cannot be described as non-existent: this is the gate of being. For it to be termed [mind] only and [delusional thought] being with essence means it cannot be described as existent: this is the gate of emptiness. For the purpose of destroying tīrthikas' attachment to existence are the phrases such as emptiness, signlessness, and desirelessness are taught, for the purpose of severing fear toward phrases such as no-self held by ignorant fools is tathāgatagarbha taught: this is the gate of both being and nothingness. Mind only thus means to be empty yet not empty, without nature, thus means to exist yet not exist: this is the gate of neither emptiness nor existence. Attached to them, they transform into the four kinds of slander as each contradicts the other. Interfusion between them turns them into the four gates as they are without duality.

In accordance with this gate of unobstructed perfect interfusion, contemplation will be briefly explained. Just these four gates of mind only and four gates of delusional thought being without essence is the inconceivable perceptual sphere. Buddhas have already realised it, so why are sentient beings and I still confused in regard to it? Pitying oneself and empathising with others, seeking the above and transforming below, is true aspiration [of bodhicitta]. To be alone in a quiet place, self-aware in investigation is skilful, calming and contemplation. Separating from views and delusional thought is the pervasive destruction of attachment to dharmas. Constantly self-aware, cultivating the various skilful means to separate from the false views discussed in the sutras and sastras, as well as the characteristics of śrāvaka and pratyekas, is to recognise obstacles and antidotes. Superior upward progress is the adaptation of appropriate factors of awakening.  To avoid gatherings, habits, and sleep is to counter obstacles to and assist in opening the gates of liberation. The various stages gradually being established is the knowledge of the various stages [of the bodhisattva]. To separate far away from internal and external perceptual objects and to see nothing outside of the mind is the capacity for peaceful endurance. To reach the state of uncontrived conduct, to abide in accordance with reality, and not give rise to delusional thought is the separation of attachment to dharmas. It should be known that this sutra's encouragements of cultivation from the start to finish are replete with the tenfold contemplation.

5. Acting Universally as the Essence of All Sutras.

In dependence upon the perceptual sphere of the highest true and manifesting according to the minds of various sentient being it can be completely shown in its entirely or it can be provisionally shown in partiality, it can be taught through occasionally mixing the perfect with other levels of teaching or through presenting the single level of the tripiṭaka teaching, it can be taught as a counter to the tripiṭaka or as the inseparability of the four levels of teaching, it can be taught as the expelling of delusion or the revelation of reality. The myriads of sutras and multitude of commentaries twist and turn in their accommodation of the various capacities of sentient beings, but upon investigating their source, they all belong to the manifestations of mind that can be known through mentation yet not exhausted through words.

6. Acting Universally as the Essence of All Conduct.

To discuss in summary the various kinds of fourfold samādhi that are partial, complete, provisional, and definitive, they all have the mind of the highest truth as their essence. This sutra makes the recommendation to sit at ease among the mountains and forests cultivating in the superior, middling, and lower ways, so that the flow of delusional thoughts in one's own mind can be seen, as well as the empowerments from various buddhas in limitless buddha-lands. It should be known that this is precisely cultivation that is in accord with one's own essential nature. It is through cultivation that one's nature is revealed; not knowing one's essential nature, what point is there in sitting at ease? Knowing it yet not cultivating the essence is likewise not revealed. Even if through provisional practice one has not realised this essence, there is no provisional practice apart the essence, therefore, it acts universally as the essence of all practice.

7. Universally Acting as the Essence of all Dharmas.

All the various dharmas, the five dharmas, three self-natures, eight consciousnesses, and twofold selflessness are all exhaustively included within it. Not even one of these various dharmas are not a direct manifestation of one's own mind. Thus, if it is known that all dharmas are just manifestations of one's own mind, then are dharmas the mind of the highest truth, like various devices are made of real gold, each one of those devices is real gold. Or, like if the nature of wetness in its entirety were to become water or to become ice, then that water and ice are only of the nature of wetness. Even if ordinary beings, tīrthikas, and two vehicles delusionally grasp at the existence of dharmas external to the mind, ultimately external dharmas are totally non-existent, and ultimately, they are not but the direct manifestation of one's own mind.

Second division, revealing the essence is complete.

Division three: Clarifying the Thesis

The thesis is the critical point of cultivation, the profound pivot to arriving at the essence. The coldness of water is only known by those who drink it; likewise, the sublime essence, separated from words, cannot be conformed to through means other than cultivation. Cultivation is separated into the primary and ancillary parts; the primary is known as the thesis. It is like the headline that connects the entirety of a fishing net or the beam that supports all the tiles on a roof. Thus, having revealed the essence, the thesis must be clarified with haste. This sutra takes proceeding directly in the mind only and the self-realised noble wisdom as the thesis. Proceeding directly in the mind only is known as the true cause, and the self-realised, noble wisdom is known as the supreme fruit. In the perceptual sphere of the highest truth that is the direct manifestation of one's own mind, there is no difference between the mind, the Buddha, and the sentient being, and at the time of confusion nothing is taken away from it and at the time of awakening, nothing is added to it. The essence is neither cause nor fruit; yet, realising this perceptual sphere is the true cause known as proceeding directly in the mind only, and authenticating this perceptual sphere is the unsurpassed fruit known as the self-realised, noble wisdom.

Therefore, the sutra states, "Observe and investigate the three realms of being as caused by beginningless falsehoods, mistakes, and delusional thoughts. This explains that contemplation of mind only is the path of skilful means leading to the destruction of the twofold attachment to self and dharmas. It also states, "Contemplate the stage of the Buddha which is absent of any existent as non-arising.” This clarifies that the object of contemplation is in its entirety the principle essence of complete awakening. This is to say that non-arising and non-ceasing is the fundamental basis for cultivation, so causal practice is replete with the ocean of fruition, and that the contemplation of suchness as reality is the true path of cultivation. In addition, it states, "Arriving at the self-realised noble path, one's own mind is liberated.” This clarifies that one shares the same essence with the Buddha. Further, it states "Arriving at the conduct uncaused by others, one is like a precious jewel that reflects the various colours around it, following the subtleties of various sentient beings' minds, and through the transformation body liberating them according to their mind's manifestations." This clarifies that one shares the same function as the Buddha.

Again, it states, "The various stages are gradually established one after the other. This clarifies that where there are no stages, stages are fictitiously established like measuring units in empty space. Or like entering the depths of the ocean from the shallows, from beginning to end, there are no winding paths. Finally, it states, “That which was known by nobles of the past, handed down and transmitted, is the essencelessness of deluded thought. Bodhisattva-mahāsattvas, alone in a quiet place, realise and investigate this for themselves without dependence on others, separate from views and deluded thought, ascend rapidly, entering the ground of the Tathāgata; this is known as the characteristic of self-realised, noble wisdom." This reveals that proceeding directly in the mind only is the primary thesis of the path that travels from cause to result. This is what the first ancestor meant when he advised the second ancestor, saying, "I looked through all the sutras and teachings found in China and saw only the four fascicles of the Laṅkāvatāra where suitable to seal the mind.

Division three, clarifying the thesis, is complete.

Section Four: Identifying its Function.

This sutra takes refuting tīrthikas, lower vehicles, and the twofold attachment to self and dharmas as its function, and takes the separation from mind, mentation, and consciousness, the five dharmas, three self-natures, and the twofold of selflessness as its function. Due to the tīrthikas and other vehicles not thoroughly understanding the manifestations of one's own mind, they delusionally grasp at self and dharmas external to the mind. In response, the Buddha provided an antidote for their illness through teaching the eight consciousnesses, five dharmas, three natures, and the twofold of selflessness. If further attachment arises due to following along words and meanings by asserting that the particular characteristics of the eight consciousnesses, five dharmas, three natures, and twofold of selflessness can be found, then this is identical to attachment to dharmas. Therefore, the ancients stated, "the five dharmas and three natures are all empty, the eight consciousnesses, and twofold selflessness are banished. It should be known that this is simply to empty out their delusional grasping and banish their attachment, as the five dharmas, three natures, eight consciousnesses, and twofold selflessness are fundamentally just manifestations of one's own mind and so are without anything to empty or anything to banish. 

Why is this so? Confused regarding suchness, there arises delusional thought. Delusional thought is not wisdom, so within the absence of names and characteristics, there is grasping to names and attachment to characteristics. If it is known that names and characteristics are originally empty and delusional thoughts do not arise, then this is precisely right wisdom. There is no other right wisdom to attain. Due to right wisdom, names are known to be absent of names, and characteristics absent of characteristics. No names, no characteristics: this is conventionally labelled "suchness"; there is no other suchness to attain. If it is supposed that there is another suchness to attain, then suchness also becomes a name and a characteristic, returning it to delusion. It is like a cataractic eye that falsely sees flowers in the sky. If the cataracts are removed, the flower's characteristics are fundamentally extinguished; it is simply where flowers no longer arise that the empty sky is located, and there is no other empty sky to find.

If it is supposed that there is some empty sky to find, then that is the fault of establishing characteristics. If it is supposed that there is absolutely no empty sky, then that is the characteristic of the view of denial. It should be known that the empty sky is apart from being and nothingness, and not bound by the four propositions. So, suchness is likewise apart from being and nothingness, and not bound by the four propositions. If suchness is apart from being and nothingness, and not bound by the four propositions, then names, characteristics, delusional thought, and right wisdom are all apart from being and nothingness, and not bound by the four propositions.

Thus, the Tathāgata, for the sake of all sentient beings, demonstrated the difference between confusion and realisation by skilfully establishing the five dharmas to destroy nihilist views. But due to sentient beings instead attaching to the five dharmas as ultimately existent and fixed dharmas, he then skilfully banished and emptied them to destroy eternalist views. It follows that although there is establishment, it is not existent, although there is banishment and emptiness, they are not nothingness. The five dharmas are so, and likewise the three natures, eight consciousnesses, and twofold selflessness should also be understood in this way. 

The other dependent nature is like an illusion without any real self or dharmas. Mistakenly imagining self and dharmas is then the delusional nature. Realising the twofold selflessness is then the unveiling of the perfectly accomplished nature. In dependence upon the ocean of the storehouse consciousness, there arise the tides of the seven kinds of consciousness. If it is said that the ocean and the tides are definitely one, there should not be any differences at earlier and later times, nor the numerical differences of many and few. If it is said they are definitely many, then their single essence should not be that of water. Thus, a gāthā in this sutra states, "Mind, mentation, and consciousness are of eight kinds; conventionally their characteristics are differentiated, ultimately their characteristics are without difference, since characteristics and that which is characterised are non-existent.” This is simultaneous destruction and establishment, the non-duality between emptiness and existence, and so in this way, being unbound by the four propositions is explained.

Ordinary beings and tīrthikas do not know that which is concomitant with the self-nature of their consciousness, and the images created from consciousness are only manifestations of the mind, and so they delusionally imagine there to be a self. Therefore, for them, the principle of the selflessness of persons is taught. How could the principle of selflessness be separate from the mind? The lower vehicles do not know that which is concomitant to the self-nature of their consciousness and the images created from consciousness are only manifestations of the mind, and so they delusionally imagine there to be dharmas. Therefore, for them, the principle of selflessness of dharmas is taught. How could the principle of selflessness of dharmas be separate from the mind?

Therefore, this sutras generally destroys the one hundred and eight phrases and specifically it destroys the heterodox arguments and seven kinds of self-nature of the tīrthikas, of having or not having the seeds of awakening, universal and particular characteristics, up to the three vehicles and five lineages, the faults of establishment and denial, of being and nothingness, of one and many, of being replete or not, etc. In addition, it teaches of the four great elements and constructed matter, the nature and characteristics of the various aggregates, delusional conceptualisation, the three kinds of mind made bodies, the views of being and nothingness, the characteristics of being adept in realisation and the characteristics of being adept in doctrine, the meaning of words, consciousness and wisdom, and liberation from rebirth. It is separate from worldly theories, destroys the views of nirvāṇa and impermanence held by tīrthikas, and identifies the cessation of arhats. It teaches of momentary arising and ceasing, the various kinds of transformations, and concludes with the path of vegetarianism.

The sutra can be described as not leaving any attachment untransformed nor letting a single doubt be undispelled. Thus, should bodhisattvas depend upon it to progress their cultivation, they shall be forever separated from conceptual proliferation and delusional thought; they will progress directly in the mind only to arrive hastily at the self-realised noble wisdom, and victoriously authenticate the perceptual sphere of the highest truth that it is the direct manifestation of one's own mind.

Division four, identifying its function, is complete.

Division Five: Doctrinal Characteristics

This text is categorised as belonging to the teaching of the Valpulya sutras of the greater vehicle. In terms of the five flavours, it is of curdled milk - criticising the small and partial teaching whilst praising the great and complete teaching.[66] Both tīrthikas and ignorant followers of the smaller vehicle are refuted. Both identical emptiness and the complete middle are included. It receives those of the shared teaching into the complete teaching; it uses the shared teaching as a passageway into the complete. Regarding the seven kinds of two truths, it takes the conventional truth to be an illusory existence and the ultimate truth to be that illusory existence is simultaneously empty and non-empty and that all dharmas are of the mode of being both empty and non-empty. Within the five kinds of three truths, it takes the contaminated to be the conventional truth, the uncontaminated to be the ultimate truth, and that which is neither contaminated nor uncontaminated to be the truth of the middle way.

Although the sutra explains the characteristics of the ten stages that belong to the separate teaching, it follows up by saying "there are no sequential levels", so its intent is sudden transcendence and direct entry that is not limited to the gradual stages of the three aeons. Hence, it is not a sequential and separated Dharma gate. It receives those of superior faculties within the three realms, transforming them into superior faculties beyond the three realms. Its teaching is that phenomena, just as they are, are the principle and they are simultaneously the ultimate and the middle. Hence, it is the authentic seal of the Chan tradition.

This ends an abbreviated account of the fivefold profound meaning.

Profound Meaning of the Laṅkāvatāra Jewel Sutra (End)

[1] The Five Dharmas are a category frequently used in Yogacara related texts.

a)        Characteristics (相 nimitta).

b)       Names  名 (nāma).

c)        Conceptualisation 分别 (saṃkalpa).

d)       Right Wisdom 正智 (samyagjñāna).

e)       Suchness (tathatā).

[2] The Three Natures are likewise a Yogacara category of cognitive and ontological analysis. Provided are the old style translation of Gunabhadra followed by the new nomenclature of Xuanzang:

a)        The self-nature of delusional conceptualisation (妄想自性) /the nature of pervasive imagination (徧计所执性).

b)       The self-nature of dependent arising (缘起自性)/the other dependent nature (名依他起性).

c)        The accomplished self-nature (成自性) /the perfectly accomplished real nature (圆成实性).

[3] The Eight Consciousnesses is the model of consciousness used in Yogacara that became widely adopted in the Mahayana:

a)        Five Sense Consciousnesses.

b)       Mental Consciousness (manovijñāna).

c)        Self-grasping Consciousness (manasvijñāna).

d)       Storehouse Consciousness (ālayavijñāna)

[4] Sky Flower refers to the illusory appearance of flowers in the sky caused by eye diseases such as cataracts.

[5] Tiantai identifies two kinds of principles in regards to reality:

a)        One sided 偏真理: An extreme view of emptiness that excludes existence.

b)   Complete 圆理: An inclusive view of reality, where both emptiness and existence interfuse.

[6] Two kinds of selflessness:

a)        Selflessness of persons.

b)   Selflessness of phenomena.

[7] Provisional (权) and Real (实): The former refers to teachings of the Buddha that require elaboration and the latter refers to the definitive teachings.

[8] At the start of the Laṅkāvatāra Sutra, the Buddha is asked about 108 different phrases.

[9] The Two Truths:

a)        Conventional (俗): truths that accord with the ordinary perception of the world.

b)   Ultimate (真): truths that accord with the view of awakened beings.

[10] Supernormal powers attained through meditation and by awakened beings.

[11] 第一义谛自觉圣智境界

[12] A distinction between the eight consciousnesses used within the Laṅkā. The storehouse referring the eighth consciousness and the transformation consciousness referring to the other seven consciousnesses.

[13] The four propositions or tetralemma examines four possibilites regarding any proposition. Both commonly used in regards to the relationship between existence and non-existence.

a)        Existent.

b)   Non-existent.

c)        Both existent and non-existent.

d)   Neither existent nor non-existent.

[14] The Four Teachings (四教) refer Zhiyi’s analysis and grouping of the Buddha’s teaching into four kinds. From a scale of  provisional to definitive:

a)        Tripitaka: teachings primarily for śrāvakas.

b)   Shared: primarily Mahāyāna teachings that contain also teachings for śrāvakas. It connects prior teachings to later teachings.

c)        Separate: solely for Mahāyāna Bodhisattvas, but does not contain the complete teaching of interfusion

d)   Perfect: the sudden and complete teaching that is the Buddha’s final intent.

[15] The characteristic of the Tripitaka teaching is that of duality, where there is substantial difference between existence and non-existence, the conditioned and unconditioned, samsar and nirvana. So śrāvakas seek to extinguish cognitive states, consciousness, and the defilements, in order to rest in nirvana.

[16] Tīrthikas (外道) refers to non-Buddhists. In Chines it means literally those outside of the path.

[17] The primary characteristic of the shared teaching is that of emptiness, non-arising, and the illusory nature of all dharmas. Both samsara and nirvana are empty, neither contaminated nor pure dharmas arise, and even if something surpasses nirvana it would be an illusion.

[18] Miraculous Rebirth变易生死The rebirth of awakened beings experienced until the attainment of Buddhahood.

[19] From the Separate Teaching, aside from the ultimate truth of emptiness and the conventional truth of existence, a third truth – the truth of the middleway that is neither empty nor existent is proposed.

[20] Yogacara proposes two kinds of karmic seeds within the alaya-vijnana:

a)        Polluted seeds （有漏种）that are planted by a mind contaminated by ignorance, that arise into the results of good and bad karma.

b)   Pure seeds without affluents （清净无漏种） that are naturally present within the mind, that arise as the results of the path.

[21] The Middleway of the Separate teaching is described as transcending all dualities and beyond all extremes of existence and nothingness. For this reason, it is known as the Mere Middle (但中).

[22] The Separate Teaching is gradual in its path, with three sequantial stages of practice :

a)        Contemplation of emptiness.

b)   Contemplations of conventional existence.

c)        Cotemplation of the middle.

[23] Unlike the Separate teaching, in the Perfect teaching it is understood the Middleway is not apart from all things but identical with them. For this reason, it is known as the Inclusive Middle or the Perfect Middle (圆中/不但中).

[24] Ten stages of merit transfer are the 30th-39th stages of the bodhisattva path, where bodhisattvas of the separating teaching contemplate and familiarise themselves with the middle way apart from extremes.

[25]  圆夺This refers to when someone from the Separate teachings enters into the Perfect teaching, that is they are snatched from the Separate into the Perfect.

[26] 理即. The first of the six identities of Tiantai. It refers to the innate principle of enlightenment that has not yet to be understood. This passage is saying that bodhisattvas who contemplate the Middleway according to the Separate teaching, from the perspective of the Perfect teaching, while possessing the innate principle of the Perfect Middleway, have yet to realise it.

[27] In the Separate teaching the nature of mind was thought to be eternal and free from affluents. But in the Perfect it is revealed that, even the afflicted transformation consciousness, samsara, and the extremes are entirely the Middleway that is the tathāgatagarbha mind.

[28] Hundred Negations (百非) refer to a hundred false views that are negated by the Budda.

[29] The two retributions (依正二報)

a)        Direct Retribution: the results of past karma that is the person of the sentient being.

b)   Circumstantial Retribution: the results of past karma that is the environment they are surrounded, such as the realm they live, their country, their family, etc.

[30] Linguistic Seds名相种子/名言种子. These are of two kinds

a)        Expressive Seeds表义名言: karmic habituation resulting from language.

b)   Perceptual Seeds 显境名言: karmic habituation resulting from minds and mental factors which apprehend cognitive objects, just as language is able to apprehend meaning.

[31] Fragmentary Rebirth (分段生死) refers to the rebirth of ordinary beings propelled by ignorance and karma.

[32] Analytical Emptiness (析空) is the contemplation of emptiness by means of analysis, reducing every dharma down to ever smaller constituent parts. This is the emptiness of the Tripitaka teaching. This is also a dualistic emptiness as it leads to the destruction of a dharma through analysis, whereupon nothing can be found.

[33] Identical emptiness (即空), this is emptiness that is identical to dharmas, and this wisdom does not require analysis. Dharmas are known directly to be illusory and absent of self-nature, it does not require the “destruction” of a dharma by taking it apart through analysis.

[34] Continuous attachment to the real and permanent真常流注: a term used in Chan referring to state of attachment to the ultimate truth. Also known as the sickness of dharmata. Ouyi also states in his commentary on the Laṅkāvatāra 楞伽经义疏 that the this is equivalent to miraculous rebirth.

[35] These are the Five Categories of a Hundred Dharmas 五位百法of the Yogcara.

[36] Hundred Realms and Thousand Suchnesses百界千如: Tiantai considers all beings to belong to one of ten realms, and that each realm consists of ten suchnesses. These realms are mutually inclusive, such that each contains the other, so each realm contains ten realms, giving a hundred realms. Each of the hundred realms then contains the ten suchnesses, so there are a thousand suchnesses.

[37] Within and Beyond the Realms (界内界外):

a)        Within the Realms: within the three realms of desire, form, and formlessness. This is the existence of orindary beings.

b)   Beyond the Realms: beyond the three realms, the state of the awakened. Primary refers to the rebirth of awakened beings.

[38] The seventh consciousness (manasvijnana) is responsible for the grasping at the existence of a self of persons and dharmas.

[39] The eighth consciousness (alayavijnana) is the base consciousness that stores all karma, and once the conditions are met, the stored karma manifests into a sentient being’s general retribution. The general retribution is the external environment in which the being lives, and the body they possess. Both the external environment and the body are appearances of the eighth consciousness.

[40] Tathāgatagarbha (如来藏): the womb of the buddhas. This refers to the innate awakening possessed by sentient beings.

[41] Amala Consciousness (阿摩罗识/amalavijñāna): An additional ninth consciousness that is originally pristine posited by the Shelun school (摄论宗), an early lineage of Yogacara in China inspired by the translations of Paramartha (真谛).

[42] Four Wisdoms: The four kinds of pure wisdom that the four kinds of consciousness transform into upon Buddahood:

a)        Perfect Mirror-like Wisdom: the purified eighth consciousness that reflects all things in their real state.

b)   Wisdom of Equality: the purified seventh consciousness that apprehends the equality of all things.

c)        Wisdom of Wondrous Observation: the purified sixth consciousness that perceives things effortlessly.

d)   Wisdom of Unrestricted Activity: the purified sense consciousnesses that allows the Buddha to engage in activity.

[43] This is an argument against the orthodox Yogacara view of the five gotras or lineages:

a)        Icchantika

b)   Arhat

c)        Prateyaka Buddha

d)   Buddha

e)   Indeterminate

Only those of the latter four gotras possess the bodhi seeds that allow them to achieve their respective form of awakening. Icchantikas cannot achieve awakening at all because they have no bodhi seeds. And once an Arhat or Prateyaka Buddha attains their resultant fruit, they can never have the chance to attain Buddhaood.

[44] The Lotus Sutra like the Laṅkāvatāra rejects the fixed gotra system of Yogacara, instead asserting that the Buddha’s final intent was to lead all beings into full Buddhahood.

[45] According to Yogacara, external objects do not exist and are simply appearances of mind that are mistaken to exist outside of consciousness. The aspect of consciousness that manifests appearing to be external objects is the image aspect (相分).

[46] Halting Cries (止啼): These are provisional teachings of the Buddha provided to those not ready for the complete Dharma. A reference to a parable in the Nirvana Sutra, where the parents of a crying child gave the child a yellow leaf telling him it was gold.

[47] Affliction of views and cultivation (见思惑): short of afflictions severed by views and cultivation.

a)        Affliction of Views: Those afflictions that originate from false perception and are severed through correctly seeing reality. Severed upon first entering the stream.

b)   Afflictions of Cultivations: Those deeply ingrained afflictions that must be removed through continual cultivation. Severed from the second stage to the fourth stage of Arhatship.

[48] This refers to the two vehicles that abandon further practice to Buddhahood, because it would require them to study the conventional truths as numberous as dust and sands 尘沙俗谛, in order to develop the skilful means necessary for a Buddha.

[49] Bodhisattvas do not give up on seeing the difficulty of the path to Buddhahood, and forge ahead.

[50] The four natures refer to the tetrelemma on the possibilities of any dharma arising. Either from self, other, both, or neither.

[51] The storehouse consciousness is that which stores the karmic seeds planted by the seven transformational consciousness. They are the causes for one another becase:

a)        The transformational consciousnesses arise from the karmic seeds held in the storehouse consciousness.

b)   The storehouse consciousness is perpetuated by karmic seeds planted by the transformational consciousnesses.

[52] Great sympathy based on sameness of essence同体大悲 is the compassion that arises from a bodhisattva’s realisation that all beings are fundamentally of the same nature, source, and body.

[53] Innate Virtue (性德)and Cultivated Virtue (修德) refer to characteristics that are innately possessed and gained through practice, respectively.

[54] Conditional and Revealing (缘，了) along with Primary (正) are the three kinds of Buddha-Nature discussed in the Nirvana Sutra.

a)        Primary: the innate principle of thusness present in all sentient beings.

b)   Conditional: the various practices of Dharma that support realising thusness.

c)        Revealing: the wisdom that apprehends thusness.

[55] Twelve kinds of delusional thought are discussed in the Lankavatara.

a)        Speech: believing words have real existence.

b)   Objects of speech: believing the objects of speech have real existence..

c)        Characteristics: believing the four great elements have real existence.

d)   Profit: believing valuables to have real existence.

e)   Self-Nature: believing dharmas to have self-nature.

f)         Causation: believing that false causes and an absence of causes can give rise to dharmas.

g)        Views: Attaching to the propositions of the tetrelemma.

h)   Establishing: attaching to false truths establishes upon self and objects of self.

i)         Arising: believing that dharmas arise from false causes or a lack of causes.

j)         Non-arising: believing that all dharmas are originally existent, not requiring causes to arise, and are merely revealed through conditions.

k)        Continuity: believing that dharmas form an endless continuity. (this view is problematic things nothing has arisen in the first place, so nothing can continue).

l)         Being bound or unbound: believing that there are dharmas which bind, and those that are bound. Unaware that depend origination is illusory and free from the distinctions of bound and unbound.

[56] Six causes discussed in the Lankavatra:

a)        Cause of future existence: ignorance that is the cause of all activity and leads to the future results of consciousness, birth, death, etc.

b)   Continual cause: The eigth consciousness store all seeds, allowing that to continue without cessation.

c)        Immediate Antecedent condition: the immediately preceding instance of something that leads to the next instance of that thing. For example, consciousness in the previous moment which leads to consciousness in the next moment.

d)   Contingent cause: supportive conditions that aid the main cause in the production of something.

e)   Revealing cause: the apprehending consciousness that manifests the appearance of what is apprehended.

f)         Oppositional Cause: the previous five causes lead to the arising of fictitious dharmas, whatever arises comes an end. That which leads to the cessation of delusional though is the oppositional cause. It is oppositional as it is established in opposition to arising.

[57] These two paragraphs are referencing two passages from the Lankavatara:

a)        Proceeding directly in the mind only to investigate the causes of the three kinds of existence, that is beginingless falsehoods and delusion, contemplate emptiness and the non-arising of the buddha’s ground, arrive at the self-realised wisdom of the nobles….. (CBETA 2025.R2, T16, no. 670, p. 484a27-b7)

b)   Leave behind the delusional thoughts and falsehoods manifested by your mind to sit at ease, in meditation, amongst mountains and forests cultivating in the ways of inferior, middling, and superior persons. In such a way you will be able to see the flow of delusional thoughts within your mind….. all the perceptal objects manifested by one’s one mind, that are of one’s own nature, to the ocean of samsara, karma, desire, and ignorance, these various causes, have all been liberaterd!  (CBETA 2025.R2, T16, no. 670, p. 484a27-b7

[58] Four kinds dhyāna:

a)        Dhyāna of the Foolish (愚夫所行禅): the practice of sravakas and non-buddhists that include contemplating non-self, particular and general characteristics, impurity, impermanence, suffering, etc. 

[59] Two kinds of awareness:

a)        Observation Awareness (观察觉): observing that all dharmas are fundamentally free from the tetralemma. The Lankavatara gives four tetralemmas in this case: one and many, possessing and non-possessing, existence and non-existence, and permanent and impermanent.

b)   Awareness of establishments based on delusional thought and attachment (妄想相摄受计著建立觉): awarenes that the four great elements are not substantially existent, and only established based on delusional thought.

[60] Ouyi is contrasting the Lankavatara to the common Mahayana, where a practitioner must cultivate the bodhisattva path over three kalpas, each kalpa the practice becomes more profound.

[61] That is they are empty, so upon real investigation not an iota of impurity can be found.

[62] The Three Worthies refer to Bodhisattvas on the stages of Abiding, Conduct, and Dedication of Merit. That is 11th to the 40th stages of the separate teaching, excluding the first 10 stages of faith. And the Ten Nobles refer to Bodhisattvas on the ten bhumis or grounds, which make up the 41st to 50th. Equivellent awakening is the 51st and Marvellous Awakening is the 52nd and final stage.

[63] Three Kinds of Nirvana identified by Tiantai Zhiyi

a)        Pure Nature Nirvana: all dharmas are by nature pure and dwell in nirvana.

b)   Complete Nirvana: the complete realisation of the nature of dharmas and freedom from affliction.

c)        Skilful Means Nirvana: the parinirvana manifested by the Buddha at the end of his life for the sake of sentient beings.

[64] 法华玄义Zhiyi’s seminal work analysing the entirely of the Buddhist canon available to him, on the basis of the Lotus Sutra’s title.

[65] Each of the four teachings (tripitaka to perfect) has four gates or modes of presenting their doctrine:

a)        Being

b)   Emptiness

c)        Both

d)   Neither

[66] The Five Flavours or Five Periods referrs to the Tiantai classification of the Sutras in terms of temporal order. The metaphor of the five flavours dervies from the Nirvana Sutra. The following is Ouyi’s explanation from the 教观纲宗.

a)        Next, in the āgama period, they hear that conditioned dharmas arise and cease transforming from worldling to noble, like fresh milk is transformed into coagulated milk (coagulated milk is aged milk).

b)   Next, they hear in the valpuya period criticisms of the small and one-sided, as well as, praises of the great and perfect. Following this, they become ashamed of the smaller vehicle admire the greater vehicle, and abase themselves for possessing rotten seeds. Although they have heard all four teachings, they only attain the benefit of the shared teaching. This is like transforming coagulated milk into butter milk.

c)        Next, they hear the prajñā teachings and gather all Dharmas into the mahāyāna, then in turn teaching it to bodhisattvas, giving them the knowledge of the whole treasury of Buddhadharma. Although it caries within it the shared and separate teaching, it primarily explains the perfect teaching. However, they only receive the benefit of the separate teaching. This is like transforming butter milk into mature butter.

d)   Next, hearing the lotus expose the provisional to reveal the real, they attain the true benefit of the perfect teaching. This is like butter transforming into ghee.