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40 of 40 people found the following review helpful:
5.0 out of 5 stars
A classic, May 15, 2005
[Amazon.com got the 'blurb' mixed up, declaring the Indian editor (Motilal Pandit) to be the translator - and Suzuki, a mere contributor]. Suzuki's translation of this important Sutra has stood the test of time. It has seen numerous reprints since its first edition in 1932 - and, so far as I know, it hasn't been equalled. It occupies a paradoxical role in the Ch'an/Zen schools because - according to tradition, it was transmitted to China alongside the 'wordless doctrine' - that direct transmission of mind-to-mind, which 'does not rely upon words and letters.' Bodhidharma is said to have advocated this sutra as a means to 'seal' the minds of those who took up the Ch'an/Zen path. Another strand of tradition in China, held that Gunabhadra introduced the 'Lanka' text - and constituted the first Father of Ch'an/Zen. Be that as it may, the title of Master Wu-men's kung-an (koan)collection - 'The Pass with no Gate' (Wu Men K'uan/Mumonkan)has obvious resonance with the message of the Lanka text, declaring that the 'gate of Dharma is no (fixed) gate.'
As Suzuki pointed out, the Lankavatara has a rather loose plot, structurally - "thoughts of deep signification, presented in a most unsystematic manner " - a collection of intuitions, centering around the Mind - as ground for the appearance of phenomena. In fact, in his separate work 'Studies in the Lankavatara Sutra' - Suzuki averred, somewhat casually, considering that sutras are usually taken to be Buddhavacana ('the word of the Buddha') that - the Lanka is "a memorandum kept by a Mahayana master, in which he put down perhaps all the teachings of importance accepted by the Mahayana followers of his day. "
This casual observation may worry some scholars - but, it depends on how you understand the nuance of 'Buddhavacana.' For Asian Buddhists, it is not so much dating texts, proving their authorship etc. which determines whether a text constitutes Buddhavacana - but whether it conveys Buddhavacana in the spiritual sense and is conducive to samyak-drsti - the 'right-eye' or view, in practice. After all, the Buddha did not deliver his discourses in Sanskrit (or Pali) and it is probably the case that all the major, Mahayana Sutras, have been reworked by editors. Buddhism is not a 'fundamentalist' religion in the scriptural sense, and cannot be appraised as one.
Everything vital in the Lankavatara centers around the experience of 'paravrtti' - which Suzuki translates as a 'turning around in the seat of consciousness,' an 'upheaval in consciousness' etc. - in Ch'an/Zen terms, that all important wu/satori/chien-hsing/kensho - or 'seeing into' our inherent Mind-nature. Interestingly, Suzuki suggests that this constitutes 'conversion' in the true sense - a complete turn about in consciousness (as against merely shifting from one set of beliefs, thoughts, opinions etc. - to another). In short, the ground changes - or rather, what we hitherto took to be the ground - falls away, exposing what was there all along.
Still, despite its apparent looseness - on the surface, the Lankavatara is a kind of proto-typical source of Vijnanavada doctrine, and thus more 'technical' than we might suppose. In this respect, Suzuki's Introduction is indispensible, because one would otherwise encounter a sprinkling of technical terms and idioms which have no immediate sense or context. Suzuki gave the fuller background in his preliminary work (1930) - 'Studies in the Lankavatara Sutra.' You don't have to read both, but it certainly helps. In fact, despite being cumbersome in size, it would be handy if someone published/reprinted the two texts - in a single volume.
Sometimes accused of being 'unscholarly' with his presentations of Zen texts (I actually liked the absence of bulky foot-notes; it made the key ideas stand out) - Suzuki could be scholarly - when and where it mattered. The Lanka text and its supplementary volume (Studies in the Lankavatara) - were presented in a scholarly way. Suzuki compared different passages/variants of texts (Sanskrit/Tibetan/Chinese), where it mattered, giving account of key terms and idioms. These lively remarks - aid digestion of the text and its meaning, rather than drowning the reader with a welter of aridities.
Several Indian publishers are now reprinting this text (Motilal Barnasidass reprints 'Studies in the Lankavatara). Earlier editions of Suzuki's rendering of 'The Lankavatara Sutra' - the sutra proper, contained fold-out sheets, with variants of key texts (in Sanskrit, Tibetan and Chinese). These have since vanished from some reprints of the sutra proper, re-surfacing in 'Studies of the Lankavatara.' In this respect, I wish the reprints would keep to the original format - or give us both texts in a single volume - but, the Indian reprints are reasonably priced, have good bindings - and, nobody can complain about that.
As a final note, if you like the drift of what the Lankavatara says, but feel uneasy about the practical basis of Vijnanavada as meditation, I heartily recommend the Surangama Sutra (Chin. Leng-yen Ching), trans. Charles Luk. The commentary - based in part, on Master Han-shan's notes as he used the text to guide his practice, is very succinct. It illustrates, in clear terms, how one sets about sublimating sense-data into wisdom, thus breaking up the influence of 'alayavijnana' - as hinted at in the Lanka text.
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32 of 42 people found the following review helpful:
5.0 out of 5 stars
writing without a writer, February 27, 2001
This Lankavatara is for those who are sincere & brave of heart. This is a sutra to be experienced in our imagined state of being. There have been countless people who have reached the core experience of the Mahayana practices from this Lankavatara sutra. If you would like to set cross-legged in the dreams of Buddhas then set aside some moments in your life have a cup of tea and get ready for a heady experiencal ride.In reference to the 1 star review. It is advisable to ignore this review by the reviewer called "youraveragemahayanist". The Lankavatara is to be experience in the very core of consciousness not words to be simply reviewed by someone who may enjoy the externalistic view of scholastic philosophies. The reviewers belief that these concepts are arcane are simply his/her inability to experience something beyond discriminating concepts like modern. It is to be asked, is there really an individual concept known as modern separate from the truth of nothing separate? Where is this past, future, and or present to be found "youraveragemahayanist"? Is there really a finger pointing to the moon? Look deeper and enjoy! As you read D. T. Susuki translation it is easy to understand that Susuki was a layman/monk who was not separate from the experience of the Lankavatare itself. The Lankavatara should become one of the top priority readings for those sincere bodhisattvas practicing in these illusory times where ignorance is swift to point us away from fulfilling our path's vows. Remember the path is neither easy nor difficult. Read the word and let go of them for the experience they point too. renzai@lvcm.com
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21 of 29 people found the following review helpful:
5.0 out of 5 stars
writing without a writer, June 27, 2001
This Lankavatara is for those who are sincere & brave of heart. This is a sutra to be experienced in our imagined state of being. There have been countless people who have reached the core experience of the Mahayana practices from this Lankavatara sutra. If you would like to set cross-legged in the dreams of Buddhas then set aside some moments in your life have a cup of tea and get ready for a heady experiencal ride.In reference to the 1 star review. It is advisable to ignore this review by the reviewer called "youraveragemahayanist". The Lankavatara is to be experience in the very core of consciousness not words to be simply reviewed by someone who may enjoy the externalistic view of scholastic philosophies. The reviewers belief that these concepts are arcane are simply his/her inability to experience something beyond discriminating concepts like modern. It is to be asked, is there really an individual concept known as modern separate from the truth of nothing separate? Where is this past, future, and or present to be found "youraveragemahayanist"? Is there really a finger pointing to the moon? Look deeper and enjoy! As you read D. T. Susuki translation it is easy to understand that Susuki was a layman/monk who was not separate from the experience of the Lankavatare itself. The Lankavatara should become one of the top priority readings for those sincere bodhisattvas practicing in these illusory times where ignorance is swift to point us away from fulfilling our path's vows. Remember the path is neither easy nor difficult. Read the word and let go of them for the experience they point too; (e-mail address)
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