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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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ye kecin mahāmate śramaṇā vā brāhmaṇā vā abhūtvā śraddhāhetuphalābhivyaktidravyaṃ ca kālāvasthitaṃ pratyayeṣu ca skandhadhātvāyatanānāmutpādasthitiṃ cecchanti, bhūtvā ca vyayam,  te mahāmate saṃtatikriyotpādabhaṅgabhavanirvāṇamārgakarmaphalasatyavināśocchedavādino bhavanti |  (41*) tat kasya hetor yad idaṃ pratyakṣānupalabdher ādyadarśanābhāvāt |  tadyathā mahāmate ghaṭakapālābhāvo ghaṭakṛtyaṃ na karoti, nāpi dagdhabījamaṅkurakṛtyaṃ karoti,  evam eva mahāmate ye skandhadhātvāyatanabhāvā niruddhā nirudhyante nirotsyante, svacittadṛśyavikalpadarśanāhetutvān nāsti nairantaryapravṛttiḥ || 
大慧。若有沙門婆羅門。欲(26)令無種有種因果現。及事時住。縁陰界入(27)生住。或言生已滅。  大慧。彼若相續若事若生(28)若有若涅槃若道若業若果若諦。破壞斷滅(29)論。  所以者何。以此現前不可得及見始(483c1)非分故。  大慧。譬如破瓶不作瓶事。亦如焦(2)種不作牙事。  如是大慧。若陰界入性。已滅(3)今滅當滅。自心妄想見。無因故彼無次第生。 
大慧。諸沙門(18)婆羅門作如是説。本無始生依因果而現。(19)復作是説。實有物住依諸縁故。有陰界入(20)生住8滅。以生者滅故。  .  .  .  . 
大慧。(c22)有諸沙門婆羅門。妄計非有及有於因果外(c23)顯現諸物。依時而住。或計蘊界處依縁生(c24)住。有已即滅。  .  .  .  . 
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blo gros chen po dge sbyoṅ ṅam | bram ze gaṅ la la ma byuṅ ba’am | yod pa rgyu las ’bras bu mṅon pa daṅ | dṅos po (6) yun du gnas pa daṅ | rkyen rnams las phuṅ po daṅ | khams daṅ | skye mched rnams skye ba daṅ | gnas pa daṅ | byuṅ nas kyaṅ ’jig par ’dod de |  blo gros chen po de dag ni rgyun daṅ | bya ba daṅ | skye ba daṅ | srid pa daṅ | mya ṅan las ’das pa daṅ | lam daṅ | las (7) daṅ ’bras bu daṅ | bden pa daṅ rnam par ’jig pa daṅ | chad par lta bar ’gyur te |  de ci’i phyir źe na | mṅon sum daṅ | mi dmigs pas | thog ma mthoṅ ba med pa’i phyir ro ||  blo gros chen po ’di lta ste | gyo mo ni rdza ma med pa las rdza ma’i bya ba mi byed do || sa bon tshig pa’aṅ (71a1) myu gu’i bya ba mi byed  de dad blo gros chen po de bźin du phuṅ po daṅ khams daṅ | skye mched kyi dṅos po de dag ’gags pa daṅ | ’gag pa daṅ | ’gag par ’gyur ba ni bdag ni sems snaṅ ba rnam par rtog pa mthoṅ ba’i rgyu las byuṅ bas de dag ni rgyun mi chad par ’byuṅ ba (2) med do || 
§VII
Mahāmati, there are some Brahmans and Sramanas who assume something out of nothing, saying that there exists a substance which is bound up in causation and abides in time, and that the Skandhas, Dhātus, and Āyatanas have their genesis and continuation in causation and, after thus existing, pass away.  They are those, Mahāmati, who hold a destructive and nihilistic view concerning such subjects as continuation, activity, rising, breaking-up, existence, Nirvāṇa, the path, karma, fruition, and truth.  (41) Why? Because they have not attained an intuitive understanding [of the Truth], because they have no fundamental insight of things.  Mahāmati, it is like a jar broken in pieces which is unable to function as a jar; again, it is like a burnt seed which is incapable of sprouting.  Even so, Mahāmati, their Skandhas, Dhātus, and Āyatanas which they regard as subject to changes are really incapable of uninterrupted transformation because their views do not originate from the perception of an objective world as a manifestation of Mind itself which is erroneously discriminated. 
yadi punar mahāmate abhūtvā śraddhāvijñānānāṃ trisaṃgatipratyayakriyāyogena_ utpattir abhaviṣyat, asatām api mahāmate kūrmaromnām utpattir abhaviṣyat, sikatābhyo vā tailasya |  pratijñāhānir niyamanirodhaś ca mahāmate prasajyate,  kriyākarmakaraṇavaiyarthyaṃ ca sadasato bruvataḥ |  teṣām api mahāmate trisaṃgatipratyayakriyāyogenopadeśo vidyate hetuphalasvalakṣaṇatayā atītānāgatapratyutpannāsatsallakṣaṇāstitāṃ yuktyāgamais  tarkabhūmau vartamānāḥ svadṛṣṭidoṣavāsanatayā nirdekṣyanti |  evam eva mahāmate bālapṛthagjanāḥ kudṛṣṭidaṣṭā viṣamamatayo ’jñaiḥ praṇītaṃ sarvapraṇītam iti vakṣyanti || 
(4)大慧。若復説無種有種識三縁合生者。龜(5)應生毛。沙應出油。  汝宗則壞。違決定義。  (6)有種無種説有如是過。所作事業悉空無(7)義。  大慧。彼諸外道説有三縁合生者。所(8)作方便因果自相。過去未來現在有種無種(9)相。  從本已來成事相承覺想地轉。自見過(10)習氣。  作如是説。如是大慧。愚癡凡夫惡見(11)所11害。邪曲迷醉。無智妄稱一切智説。 
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blo gros chen po gal te ma byuṅ ba’am | yod pa las rnam par śes pa rnam gsum phrad pa’i rkyen gyi byed pa ldan pa las ’byuṅ du zin na ni blo gros chen po ru sbal gyi spu lta bu med pa rnams daṅ | bye ma las kyaṅ ’bru mar ’byuṅ bar ’gyur ro ||  yod pa daṅ med pa (3) las ’byuṅ bar smra ba las dam bcas pa ñams pa daṅ | ṅes pa las ’gal ba daṅ |  bya ba daṅ las daṅ byed pa don med par yaṅ ’gyur ro ||  blo gros chen po de dag la yaṅ gsum phrad pa’i rkyen gyi byed pa daṅ ldan pas rgyu daṅ ’bras bu daṅ | raṅ gi mtshan ñid du ston pa yod de | ’das (4) pa daṅ | ma ’oṅs pa daṅ | da ltar byuṅ ba’i yod pa daṅ |  .  . 
If again, Mahāmati, something comes out of nothing and there is the rise of the Vijñānas by reason of a combination of the three effect-producing causes, we can say the same of a non-existing thing, that a tortoise would grow hair and sands produce oil.  [As this is impossible] this proposition does not avail, it ends in affirming nothing.  And, Mahāmati, it follows that deed, work, and cause [of which they speak] will be of no use, and so also with their reference to being and non-being.  Mahāmati, when they argue that there is a combination of the three effect-producing causes, they do this by the principle of cause and effect [which is to say, by the principle that something comes out of something and not of nothing]; and thus there are [such things as] past, present, and future, and being and non-being.  As long as they remain on their philosophic ground, their demonstration will be by means of their logic and text-books, for the memory of erroneous intellection will ever cling to them.1   Thus, Mahāmati, simple-minded ones, poisoned by an erroneous view, declare the incorrect way of thinking taught by the ignorant to be the one presented by the All-Knowing One. 
ye punar anye mahāmate śramaṇā vā brāhmaṇā vā niḥsva(42*)bhāvaghanālātacakragandharvanagarānutpādamāyāmarīcyudakacandrasvapnasvabhāvabāhyacittadṛśyavikalpānādikālaprapañcadarśanena svacittavikalpapratyayavinivṛttirahitāḥ parikalpitābhidhānalakṣyalakṣaṇābhidheyarahitā dehabhogapratiṣṭhāsamālayavijñānaviṣayagrāhyagrāhakavisaṃyuktaṃ nirābhāsagocaramutpādasthitibhaṅgavarjyaṃ svacittotpādānugataṃ vibhāvayiṣyanti  na cirāt te mahāmate bodhisattvā mahāsattvāḥ saṃsāranirvāṇasamatāprāptā bhaviṣyanti |  mahākaruṇopāyakauśalyānābhogagatena mahāmate prayogena sarvasattvamāyāpratibimbasamatayā anārabdhapratyayatayā adhyātmabāhyaviṣayavimuktatayā cittabāhyādarśanatayā animittādhiṣṭhānānugatā anupūrveṇa bhūmikramasamādhiviṣayānugamanatayā traidhātukasvacittatayā adhimuktitaḥ prativibhāvayamānā māyopamasamādhiṃ pratilabhante |  svacittanirābhāsamātrāvatāreṇa prajñāpāramitāvihārānuprāptā utpādakriyāyogavirahitāḥ samādhivajrabimbopamaṃ tathāgatakāyānugataṃ tathatānirmāṇānugataṃ  balābhijñāvaśitākṛpākaruṇopāyamaṇḍitaṃ sarvabuddhakṣetratīrthyāyatanopagataṃ (43*) cittamanomanovijñānarahitaṃ parāvṛttyānuśrayānupūrvakaṃ tathāgatakāyaṃ mahāmate te bodhisattvāḥ (20,1) pratilapsyante |  tasmāt tarhi mahāmate bodhisattvairmahāsattvais tathāgatakāyānugamena pratilābhinā skandhadhātvāyatanacittahetupratyayakriyāyogotpādasthitibhaṅgavikalpaprapañcarahitair bhavitavyaṃ cittamātrānusāribhiḥ || 
大慧。(12)若復諸餘沙門婆羅門。見離自性浮雲火輪(13)揵闥婆城。無生幻焔水月及夢。内外心現妄(14)想。無始虚僞不離自心。妄想因縁滅盡。離(15)妄想説所説觀所觀。受用建立身之藏識。於(16)識境界攝受及攝受者不相應。無所有境界(17)離生住滅。自心起隨入分別。  大慧。彼菩薩(18)不久當得生死涅槃平等。  大悲巧方便無開(19)發方便。大慧。彼一切衆生界皆悉如幻。不(20)勤因縁遠離内外境界。心外無所見。次第(21)隨入無相處。次第隨入從地至地三昧境(22)界。解三界如幻。分別觀察。當得如幻三昧。  (23)度自心現無所有。得住般若波羅蜜。捨離(24)彼生所作方便。金剛喩三摩提隨入如來身。(25)隨入如如化。  神通自在慈悲方便具足莊嚴(26)等入一切佛刹外道入處。離心意意識。  是菩(27)薩漸次轉身得如來身。大慧。是故欲得如(28)來隨入身者。當遠離陰界入心因縁所作(29)方便生住滅妄想虚僞。唯心直進。 
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Again, Mahāmati, there are some Brahmans and Sramanas who (42) recognising that the external world which is of Mind itself is seen as such owing to the discrimination and false intellection practised since beginningless time, know that the world has no self-nature and has never been born, it is like a cloud, a ring produced by a firebrand, the castle of the Gandharvas, a vision, a mirage, the moon as reflected in the ocean, and a dream; that Mind in itself has nothing to do with discrimination and causation, discourses of imagination, and terms of qualification (lakshya-lakṣana); that body, property, and abode are objectifications of the Ālayavijñāna,2 which is in itself above [the dualism of] subject and object; that the state of imagelessness which is in compliance with the awakening of Mind itself,3 is not affected by such changes as arising, abiding, and destruction.  The Bodhisattvas-Mahāsattvas, Mahāmati, will before long attain to the understanding that Nirvāṇa and Samsara are one.  Their conduct, Mahāmati, will be in accordance with the effortless exhibition of a great loving heart that ingeniously contrives means [of salvation], knowing that all beings have the nature of being like a vision or a reflection, and that [there is one thing which is] not bound by causation, being beyond the distinction of subject and object; [and further] seeing that there is nothing outside Mind, and in accordance with a position of unconditionality, they will by degrees pass through the various stages of Bodhisattvahood and will experience the various states of Samādhi, and will by virtue of their faith understand that the triple world is of Mind itself, and thus understanding will attain the Samādhi Māyopama.  The Bodhisattvas entering into the state of imagelessness where they see into the truth of Mind-only, arriving at the abode of the Paramitas, and keeping themselves away from the thought of genesis, deed, and discipline, they will attain the Samādhi Vajravimbopama which is in compliance with the Tathāgatakaya and with the transformations of suchness.  After achieving a revulsion in the abode [of the Vijñānas], Mahāmati, they will gradually realise the Tathāgatakaya, which is endowed with the powers, the psychic faculties, self-control, love, compassion, and means; which can enter into all the Buddha-lands and into the sanctuaries of the philosophers; and which is beyond the realm of (43) Citta-mano-Manovijñāna.  Therefore, Mahāmati, these Bodhisattva-Mahāsattvas who wish, by following the Tathāgatakaya, to realise it, should exercise themselves, in compliance with the truth of Mind-only, to desist from discriminating and reasoning erroneously on such notions as Skandhas, Dhātus, Āyatanas, thought, causation, deed, discipline, and rising, abiding, and destruction. 
 
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