Donor challenge: Your generous donation will be matched 2-to-1 right now. Your $5 becomes $15! Dear Internet Archive Supporter,. I ask only. The Lankavatara Sutra has 90 ratings and 6 reviews. Thomas said: Suzuki said that there were parts of the Lankavatara that he still didn’t understand, ev. Lankavatara Sutra, a Mahayana Text. Transl. by D. T. Suzuki ().pdf – Free ebook download as PDF File .pdf), Text File .txt) or read book online for free.

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Routledge,page One of the main theses of this inspiring scripture is the announcement that the Buddha never died, that he is forever living on the Mount of the Holy Vulture and preaching to a group of the Sravakas, Pratyekabuddhas, and Bodhisattvas, who are no less beings than ourselves, and that the Buddha lankavatars just one vehicle yana for all beings. Therefore, in the Lnkavatara this Citta is frequently described in ontological terms.

How can this be explained? It’s incredibly dense and not easy going, but fascinating stuff. After a quiet and patient pursuit of the text, however, he cannot help but be deeply impressed with its underlying spirit whose grandeur of outlook almost surpasses human comprehension.

He thus does not discriminate, nor is he to be discriminated. As a translator and writer on Buddhism and Eastern philosophy, he greatly helped to popularize Japanese Zen in the West. By what is he redeemed? A net of jewels was offered to the Buddha by the younger Yakshas, girls and boys, and necklaces beautifully ornamented with jewels were placed by Ravana about the neck of the Buddha and those of the sons of the Buddha.

As to the second; he must recognise and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation The latter proved a good match for the eloquence of the lay-disciple of the Buddha.

Encyclopedia of Buddhism Vol 6. To a certain extent, the contents may give a clue to the age of the text, but because of the difficulty of separating one part from another from the point of view of textual criticism, arguments from the contents as to the date are of very doubtful character. As the earliest Chinese translation by Gunabhadra does not contain it, it is highly probable that it was not then included in the Lanka text. How can there be a duality of things to abandon—a duality that arises from falling into discrimination, from discriminating self-substance where there is none, from [the idea of] things created bhautika and uncreated, because the non-differentiating nature of the Alayavijnana is not recognised?

The Other Way of Speaking. The Alaya, according to the Lankahas two aspects: Knowing that, the Blessed One said to the Lord of Lanka, thus: Nirvana is not the ultimate abode of Buddhahood, nor is enlightenment.


Book Extract: Studies in the Lankavatara Sutra by D.T. Suzuki

If there were a larger Lanka containing all these verses in the Sagathakam in the body of the text, or if there were a Lanka with the verses alone and as a separete text which was later on put together with the present one, are all these verses as a whole to be regarded as belonging to the same period? This is again called seeing into the emptiness of things.

Walking around the Blessed Sutrs three times from left to right, they played on a musical instrument, beating dutra with a stick of blue Indra saphireshtra hanging the lute at one side, which was inlaid with the choicest lapis lazuli and supported by [a ribbon of] priceless cloth, yellowish-white like Priyangu, they sang with various notes such as Saharshya, Rishabha, Gandhara, Dhaivata, Nishada.

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The Lankavatara Sutra

This may be lankavafara to mean that this section is that part of the Lanka which is made up with the verses, that is to say, the verses taken from the entire text of the Lanka. The Buddhas together with the sons of the Buddha and the wise men, accepting the offerings, discoursed on the Truth which is the state of consciousness realised in the inmost self. Where is the way of emancipation? Discrimination being one of his fundamental functions, he sees multitudinousness there and clings to it as lnakavatara.

Those 13 [Buddha]-lands were seen with the Leaders. They are all Jinaputras, the sons of the Victorious, and harbour in themselves every possibility of attaining enlightenment. What lanksvatara the mental state of those who practise the Dhyanas? The best method of study may probably be found by taking up one principal Mahayana sutra at a time, and examining its contents historically, philosophically, and psychologically.

The first three correspond to suzuuki two of the Three Svabhavas, Parikalpita and Paratantra, while the last two belong to the Parinishpanna. Thou shouldst look inwardly and not become attached to the letter and a superficial view of things; thou shouldst not fall into the attainments, conceptions, experiences, views, and Samadhis of the Sravakas, Pratyekabuddhas, and philosophers; thou shouldst not have any liking for small talk and witticism; thou shouldst not cherish the notion of self-substance, 1 nor have any thought for the vainglory of rulership, nor dwell on such Dhyanas as belong to the six Dhyanas, etc.

Oct 05, Fuad Fuad rated it it was amazing. The viewing of things from this viewpoint is known as their abandonment. The latter may even be considered subordinate to this power of attachment. The Blessed One accepting the request [of the King] remained silent and undisturbed; he now mounted the floral chariot offered by Ravana.

First, he must have a clear understanding that all things are only manifestations of the mind itself; second, he must discard the notion of birth, abiding suzuji disappearance; third, he must clearly understand the egolessness of both things and persons The Citta, however, has a double sense, general and specific. The sutra as we have it now contains many sutras which may be considered independent though they no doubt belong to the same class of literature.


The Lankavatara Sutra. A Mahayana Text

But the Manas is also a double-edged sword. So the Mahayanists accumulate stocks of merit not only for the material of their own enlightenment but for the general cultivation of merit which can be shared equally by their fellow-beings, animate and inanimate.

Ravana, Lord of Lanka, O Mahamati, asked a twofold question of the Tathagatas of the past who are Arhats and perfect Buddhas; and he wishes now to ask me too a suzyki question in order to have its distinction, attainment, and scope ascertained—this is what is never tasted by those who practise the meditation of the Sravakas, Pratyekabuddhas, and philosophers; and the same will be asked by the question-loving ten-headed one of the Buddhas to come.

The Alaya has been looking at itself in the Manas’ mirror.

That is to say, if the Garbha or the Alaya while absolutely neutral and colourless in itself did not yet harbour in itself a certain irrationality, no sentient beings would ever be a Buddha, no enlightenment would be experienced by any human beings.

A mere intellectual understanding of the truth is not enough in the life of a Buddhist; the truth must be directly grasped, personally experienced, intuitively penetrated into; for then it will be distilled into life and determine its course.

But in the present case there is no mention at all of the Lankavatara Sutra as if this Ravana section were something quite independent. Generally these endings show that szuki chapters are composite parts of a sutra and belong to it; but in the case of the Lanka some endings are quite of an independent character, and their lankavtaara to the text is not suzuko all definite.

This page was last edited on 31 Decemberat Appearances nimittaNames namaDiscrimination samkalpaRight Knowledge samyagjnanaand Suchness tathata. The theory of “mind-only” or cittamatra is the focal point that forms a bridge of sorts between Vedanta and Buddhism — the mind is the fundamental ground condition of reality — serving the same function that Brahman does for advaita Vedanta.

In the Lanka all the most fundamental conceptions of the Mahayana are thrown in without any attempt on the part of the compiler or compilers to give them a system.