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Laṅkāvatārasūtra

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Laṅkāvatārasūtra
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionCHAPTER ONE. RĀVANA, LORD OF LANKĀ, ASKS FOR INSTRUCTION
Click to Expand/Collapse OptionCHAPTER TWO. COLLECTION OF ALL THE DHARMAS
Click to Expand/Collapse OptionCHAPTER THREE. ON IMPERMANENCY
Click to Expand/Collapse OptionCHAPTER FOUR. ON INTUITIVE UNDERSTANDING
Click to Expand/Collapse OptionCHAPTER FIVE. ON THE DEDUCTION OF THE PERMANENCY OF TATHAGATAHOOD
Click to Expand/Collapse OptionCHAPTER SIX. ON MOMENTARINESS
Click to Expand/Collapse OptionCHAPTER SEVEN. ON TRANSFORMATION
Click to Expand/Collapse OptionCHAPTER EIGHT. ON MEAT-EATING
Click to Expand/Collapse OptionCHAPTER NINE. THE DHĀRANĪS
Click to Expand/Collapse OptionSAGĀTHAKAM
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atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam ābhiḥ sārūpyābhir gāthābhir abhiṣṭutya svanāmagotraṃ bhagavate saṃśrāvayati sma - 
(11)爾時大慧菩薩。偈讃佛已自説姓名 
(a20)爾時大慧菩薩摩訶薩。如法偈讃佛已。自(a21)説姓名 
(c16)爾時大慧菩薩摩訶薩偈讃佛已。自説姓名 
. 
. 
§II
At that time Mahāmati the Bodhisattva-Mahāsattva praising the Blessed One with such verses as these, made his own name known to the Blessed One. 
mahāmatir ahaṃ bhagavan mahāyānagatiṃ gataḥ |
aṣṭottaraṃ praśnaśataṃ pṛcchāmi vadatāṃ varam || 2.9 || 
(12)我名爲大慧　通達於大乘
(13)今以百八義　仰諮尊中上 
(a22)我名爲大慧　願通達大乘
(a23)今以百八問　仰諮無上尊 
(c17)我名爲大慧　通達於大乘
(c18)今以百八義　仰諮尊中上 
. 
. 
9. I am Mahāmati, Blessed One, and am well versed in the Mahāyāna. I wish to ask one hundred and eight questions of thee who art most eloquent. 
tasya tadvacanaṃ śrutvā buddho lokavidāṃ varaḥ |
nirīkṣya pariṣadaṃ sarvām alapī sugatātmajam || 2.10 || 
(14)世間解之士　聞彼所説偈
(15)觀察一切衆　告諸佛子言 
(a24)最勝世間解　聞彼大慧問
(a25)觀察諸衆生　告諸佛子言 
(c19)時世間解聞是語已。普觀衆會而説是言 
. 
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10. Hearing his words the Buddha, the best knower of the world, looking over the whole assembly, spoke to the son of the Sugata thus: 
pṛcchantu māṃ jinasutās tvaṃ ca pṛccha mahāmate |
ahaṃ te deśayiṣyāmi pratyātmagatigocaram || 2.11 || 
(16)汝等諸佛子　今皆恣所問
(17)我當爲汝説　自覺之境界 
(a26)汝等諸佛子　及大慧諮問
(a27)我當爲汝説　自覺之境界 
(c20)汝等諸佛子　今皆恣所問(c21)我當爲汝説　自證之境界 
. 
. 
11. Ask me, sons of the Victorious, and Mahāmati, you ask and I will instruct you in self-realisation. 
atha khalu mahāmatir bodhisattvo mahāsattvo bhagavatā kṛtāvakāśo bhagavataś caraṇayor nipatya bhagavantaṃ praśnaṃ (24*) paripṛcchati sma - 
(18)爾時大慧菩薩摩訶薩承佛所聽。頂禮佛足(19)合掌恭敬。以偈問曰 
(a28)爾時聖者大慧菩薩摩訶薩。聞佛聽問頂禮(a29)佛足。合掌恭敬以偈問曰 
(c22)爾時大慧菩薩摩訶薩蒙佛許已。頂禮佛(c23)足以頌問曰 
. 
. 
At that moment Mahāmati the Bodhisattva-Mahāsattva who was given by the Blessed One the opportunity to speak, prostrated himself at the feet of the Blessed One and asked: 
(11,1) kathaṃ hi śudhyate tarkaḥ kasmāt tarkaḥ pravartate |
kathaṃ hi dṛśyate bhrāntiḥ kasmād bhrāntiḥ pravartate || 2.12 || 
(20)云何淨其念　云何念増長
(21)云何見癡惑　云何惑増長 
(519b1)云何淨諸覺　何因而有覺
(b2)何因見迷惑　何因有迷惑 
(c24)云何起計度　云何淨計度
(c25)云何起迷惑　云何淨迷惑 
. 
. 
(24) 12. How can one be cleansed of false intellection? Whence does it arise? How can one perceive errors? Whence do they arise? 
kasmāt kṣetrāṇi nirmāṇā lakṣaṇaṃ tīrthikāś ca ye |
nirābhāsaḥ kramaḥ kena jinaputrāś ca te kutaḥ || 2.13 || 
(22)何故刹土化　相及諸外道
(23)云何無受欲　何故名無受
(24)何故名佛子　解脱至何所 
(b3)何因有國土　化相諸外道
(b4)云何名佛子　寂靜及次第 
(c26)云何名佛子　及無影次第
(c27)云何刹土化　相及諸外道 
. 
. 
13. Whence come lands, transformation, appearance, and philosophers? Wherefore is the state of imagelessness, the gradations, and whence are the sons of the Victorious? 
muktasya gamanaṃ kutra baddhaḥ kaḥ kena mucyate |
dhyāyināṃ viṣayaḥ ko ’sau kathaṃ yānatrayaṃ bhavet || 2.14 || 
(25)誰縛誰解脱　何等禪境界
(26)云何有三乘　唯願爲解説 
(b5)解脱何所至　誰縛何因脱
(b6)禪者觀何法　何因有三乘 
(c28)解脱至何所　誰縛誰能解
(c29)云何禪境界　何故有三乘 
. 
. 
14. Where is the way of emancipation? Who is in bondage? By what is he redeemed? What is the mental state of those who practise the Dhyānas? Whence is the triple vehicle? 
pratyate jāyate kiṃ tatkāryaṃ kiṃ kāraṇaṃ ca kim |
ubhayāntakathā kena kathaṃ vā saṃpravartate || 2.15 || 
(27)縁起何所生　云何作所作
(28)云何倶異説　云何爲増長 
(b7)何因縁生法　何因作所作
(b8)何因倶異説　何因無而現 
(591a1)彼以何縁生　何作何能作
(a2)誰説二倶異　云何諸有起 
. 
. 
15. What is that which is born of causation? What is effect? What is cause [or that which works]? Whence the doctrine of duality? Whence does it arise? 
ārūpyā ca samāpattir nirodhaś ca kathaṃ bhavet |
saṃjñānirodhaś ca kathaṃ kathaṃ kasmād dhi mucyate || 2.16 || 
(29)云何無色定　及以滅正受
(480c1)云何爲想滅　何因從定覺 
(b9)何因無色定　及與滅盡定
(b10)何因想滅定　何因從定覺 
(a3)云何無色定　及與滅盡定
(a4)云何爲想滅　云何從定覺 
. 
. 
16. Wherefore is the tranquilising exercise of formlessness? And that of complete extinction? Wherefore the extinction of thoughts? And how is one awakened from it? 
kriyā pravartate kena gamanaṃ dehadhāriṇām |
kathaṃ dṛśyaṃ vibhāvo kathaṃ kathaṃ bhūmiṣu vartate || 2.17 || 
(2)云何所作生　進去及持身
(3)云何現分別　云何生諸地 
(b11)云何因果生　何因身去住
(b12)何因觀所見　何因生諸地 
(a5)云何所作生　進去及持身
(a6)云何見諸物　云何入諸地 
. 
. 
17. How does action rise? Whence is the behaviour of those who hold the body? Whence [this] visible [world]? Whence the conditions? Whence the entrance upon the stages? 
nirbhidyet tribhavaṃ ko ’sau kiṃ sthānaṃ kā tanur bhavet |
sthitaḥ pravartate kutra jinaputraḥ kathaṃ bhavet || 2.18 || 
(4)破三有者誰　何處身云何
(5)往生何所至　云何最勝子 
(b13)破三有者誰　何身至何所
(b14)云何處而住　云何諸佛子 
(a7)云何有佛子　誰能破三有
(a8)何處身云何　生復住何處 
. 
. 
18. Who is it that breaks through this triple existence? What is the abode? What is the body? Where does that which is abiding arise? Whence comes the son of the Buddha? 
abhijñā labhate kena vaśitāś ca samādhayaḥ |
samādhyate kathaṃ cittaṃ brūhi me jinapuṃgava || 2.19 || 
(6)何因得神通　及自在三昧
(7)云何三昧心　最勝爲我説 
(b15)何因得神通　及自在三昧
(b16)何因得定心　最勝爲我説 
(a9)云何得神通　自在及三昧
(a10)三昧心何相　願佛爲我説 
. 
. 
19. Who attains the psychic faculties, the self-masteries, the Samādhis? How is the mind tranquilised? Pray tell me, O Bull-like Victor? 
ālayaṃ ca kathaṃ kasmān manovijñānam eva ca |
(20*) kathaṃ pravartate dṛśyaṃ kathaṃ dṛśyān nivartate || 2.20 || 
(8)云何名爲藏　云何意及識
(9)云何生與滅　云何見已還 
(b17)何因爲藏識　何因意及識
(b18)何因見諸法　何因斷所見 
(a11)云何名藏識　云何名意識
(a12)云何起諸見　云何退諸見 
. 
. 
20. What is the Ālaya? And whence the Manovijñāna? (25) How does the visible [world] rise? How does it cease from being visible? 
gotrāgotraṃ kathaṃ kena cittamātraṃ bhavet katham |
lakṣaṇasya vyavasthānaṃ nairātmyaṃ ca kathaṃ bhavet || 2.21 || 
(10)云何爲種姓　非種及心量
(11)云何建立相　及與非我義 
(b19)云何性非性　云何心無法
(b20)何因説法相　云何名無我 
(a13)云何姓非＊姓　云何唯是心
(a14)何因建立相　云何成無我 
. 
. 
21. Whence are families and no-families? What is meant by Mind-only? The setting up of marks? And whence [the doctrine of] egolessness? 
kathaṃ na vidyate sattvaḥ saṃvṛtyā deśanā katham |
kathaṃ śāśvatocchedadarśanaṃ na pravartate || 2.22 || 
(12)云何無衆生　云何世俗説
(13)云何爲斷見　及常見不生 
(b21)何因無衆生　何因有世諦
(b22)何因不見常　何因不見斷 
(a15)云何無衆生　云何隨俗説
(a16)云何得不起　常見及斷見 
. 
. 
22. Why is there no being? What kind of teaching is in accordance with popular thinking? How can one cease cherishing eternalism (śāsvata-darśana) and nihilism (uccheda-darśana)? 
kathaṃ hi tīrthikāstvaṃ ca lakṣaṇair na virudhyase |
naiyāyikāḥ kathaṃ brūhi bhaviṣyanti anāgate || 2.23 || 
(14)云何佛外道　其相不相違
(15)云何當來世　種種諸異部 
(b23)云何佛外道　二相不相違
(b24)何因當來世　種種諸異部 
(a17)云何佛外道　其相不相違
(a18)何故當來世　種種諸異部 
. 
. 
23. How is it that you do not differ from the philosophers as regards appearance? Tell me, whence is the rise of the Nyaya school? Its future? 
śūnyatā ca kathaṃ kena kṣaṇabhaṅgaś ca te katham |
kathaṃ pravartate garbhaḥ kathaṃ loko nirīhikaḥ || 2.24 || 
(16)云何空何因　云何刹那壞
(17)云何胎藏生　云何世不動 
(b25)云何名爲空　何因念不住
(b26)何因有胎藏　何因世不動 
(a19)云何爲性空　云何刹那滅
(a20)胎藏云何起　云何世不動 
. 
. 
24. What is meant by emptiness? What do you understand by momentary destruction? Whence is the Womb? And whence is the stability of the world? 
māyāsvapnopamaḥ kena kathaṃ gandharvasaṃnibhaḥ |
marīcidakacandrābhaḥ kena loko bravīhi me || 2.25 || 
(18)何因如幻夢　及揵闥婆城
(19)世間熱時炎　及與水月光 
(b27)云何如幻夢　説如揵闥婆
(b28)陽炎水中月　世尊爲我説 
(a21)云何諸世間　如幻亦如夢
(a22)乾城及陽焔　乃至水中月 
. 
. 
25. Why is the world like a vision and a dream? How does it resemble the city of the Gandharvas? Why it is to be regarded as like a mirage, or like the moon reflected in water? Pray tell me. 
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