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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    
Note on the transliteration:
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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bhagavān āha - iha mahāmate eke tīrthyātīrthyadṛṣṭayo nāstitvābhiniviṣṭā vikalpabuddhihetukṣayasvabhāvābhāvān nāsti śaśasya viṣāṇaṃ vikalpayanti | yathā śaśaviṣāṇaṃ nāsti, evaṃ sarvadharmāḥ |  anye punar mahāmate bhūtaguṇāṇudravyasaṃsthānasaṃniveśaviśeṣaṃ dṛṣṭvā nāstiśaśaśṛṅgābhiniveśābhiniviṣṭā asti gośṛṅgam iti kalpayanti |  te mahāmate antadvayadṛṣṭipatitāś cittamātrānavadhāritamatayaḥ | svacittadhātuvikalpena te puṣṇanti |  dehabhogapratiṣṭhāgativi(52*)kalpamātre mahāmate śaśaśṛṅgaṃ nāstyastivinivṛttaṃ na kalpayet tathā mahāmate sarvabhāvānāṃ nāstyastivinivṛttaṃ na kalpayitavyam || 
佛告大慧。(9)有一種外道。作無所有妄想計著。覺知因(10)盡。兔無角想。如兔無角一佛法亦復如(11)是。  大慧。復有餘外道。見種･求那･極微･陀(12)羅驃･形處･横法各各差別。見已計著無兔(13)角横法。作牛有角想。  大慧。彼墮二見不(14)解心量。自心境界妄想増長。  身受用建立妄(15)想限量。大慧。一切法性亦復如是。離有無(16)不應作想。 
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§XII
Said the Blessed One: Mahāmati, there are some philosophers who are addicted to negativism, according to whose philosophical view the non-existence of the hare's horns is ascertained by means of the discriminating intellect which affirms that the self-nature of things ceases to exist with the destruction of their causes; and they say that all things are non-existent just like the hare's horns.  Again, Mahāmati, there are others who, seeing distinctions existing in things as regards the elements, qualities, atoms, substances, formations, and positions, and, attached to the notion that the hare's horns are non-existent, assert that the bull has horns.  There are, Mahāmati, those who have fallen into the dualistic way of thinking, being unable to comprehend the truth of Mind-only; they desire to discriminate a world which is of Mind itself.  Mahāmati, body, property, and abode have their existence only when measured in discrimination. (52) The hare's horns neither are nor are not; no discrimination is to be made about them. So it is, Mahāmati, with all things, of which neither being nor non-being can be predicated; have no discrimination about them! 
ye punar mahāmate nāstyastivinivṛttā nāsti śaśaśṛṅgaṃ na kalpayanti, tair anyonyāpekṣahetutvān nāsti śaśaviṣāṇam iti na kalpayitavyam |  āparamāṇupravicayād vastvanupalabdhabhāvān mahāmate āryajñānagocaravinivṛttam asti gośṛṅgam iti na kalpayitavyam || 
大慧。若復離有無而作兔無(17)角想。是名邪想。彼因待觀故兔無角不應(18)作想。  乃至微塵分別事性悉不可得。大慧聖(19)境界離。不應作牛有角想。 
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Again, Mahāmati, those who have gone beyond being and non-being, no more cherish the thought that the hare has no horns; for they never think that the hare has no horns because of mutual reference,  nor do they think that the bull has horns because no ultimate substance is to be obtained however minutely the analysis of the horns may go on even to the subtlest particle known as atom: [that is,] the state in which noble wisdom is realised is beyond being and non-being. 
atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam etad avocat - nanu bhagavan vikalpasyāpravṛttilakṣaṇaṃ dṛṣṭvā anumimīmahe vikalpāpravṛttyapekṣaṃ tasya nāstitvam |  bhagavān āha - na hi mahāmate vikalpāpravṛttyapekṣaṃ tasya nāstitvam |  tat kasya hetoḥ? vikalpasya tatpravṛttihetutvāt |  tadviṣāṇāśrayapravṛtto hi mahāmate vikalpaḥ |  yasmād viṣāṇāśrayapravṛtto mahāmate vikalpaḥ, tasmād āśrayahetutvād cānyānanyavivarjitatvān na hi tadapekṣaṃ nāstitvaṃ śaśaviṣāṇasya |  (24,1) yadi punar mahāmate vikalpo ’nyaḥ syāc chaśavi(53*)ṣāṇād aviṣāṇahetukaḥ syāt |  athānanyaḥ syāt,  taddhetukatvād āparamāṇupravicayānupalabdher viṣāṇād ananyatvāt tadabhāvaḥ syāt |  tadubhayabhāvābhāvāt kasya kimapekṣya nāstitvaṃ bhavati?  atha na bhavati mahāmate apekṣya nāstitvaṃ śaśaviṣāṇasya astitvam apekṣya nāstitvaṃ śaśaviṣāṇaṃ na kalpayitavyaṃ viṣamahetutvān mahāmate nāstyastitvam siddhir na bhavati nāstyastitvavādinām | 
爾時大慧菩薩(20)摩訶薩白佛言。世尊。得無妄想者。見不生(21)想已。隨比思量觀察不生妄想言無耶。  佛(22)告大慧。非觀察不生妄想言無。  所以者何。(23)妄想者。因彼生故。依彼角生妄想。  以依(24)角生妄想。是故言依因。故離異不異。故非(25)觀察不生妄想言無角。  大慧。若復妄想異(26)角者。則不因角生。  若不異者。則因彼故。  乃(27)至微塵分析推求悉不可得。不異角故。  彼(28)亦非性。二倶無性者。何法何故而言無耶。  大(29)慧。若無故無角。觀有故言兔無角者。不(485c1)應作想。大慧。不正因故。而説有無二倶不(2)成。  大慧。復有餘外道見。計著色空事形處(3)横法不能善知虚空分齊。言色離虚空。(4)起分齊見妄想。 
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At that time Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One: Is it not this way, Blessed One, that, seeing how discrimination takes place, we proceed to refer this to the non-rising of discrimination and infer that the horns exist not?  The Blessed One said: No, indeed, Mahāmati, the non-existence of the horns has no reference to the non-rising of discrimination.  Why is it not so? Because there is discrimination owing to the idea of the horns.  Indeed, depending upon the idea of the horns, Mahāmati, discrimination takes place.  And because of this dependence of discrimination upon the idea of the horns, Mahāmati, and because of this relationship of dependence and apart from the anyananya1 relationship, one talks of the non-existence of the hare's horns, surely not because of the reference [to the horns of the bull].  If again, Mahāmati, discrimination is different (anya) from the hare's horns, (53) it will not take place by reason of the horns [and therefore the one is not different from the other];  but if it is not different (ananya), there is a discrimination taking place by reason of the horns [and therefore the one is different from the other].  However minutely the atoms are analysed, no horn [-substance] is obtainable; the notion of the horns itself is not available when thus reasoned.  As neither of them [that is, the bull's nor the hare's] are existent, in reference to what should we talk of non-existence?  Therefore, Mahāmati, the reasoning by reference as regards the non-existence of the hare's horns is of no avail. The non-existence of the hare's horns is asserted in reference to their existence [on the bull; but really a horn itself has no existence from the beginning]; have therefore no discrimination about it! Mahāmati, the dualism of being and non-being as held by the philosophers does not obtain as we see in the reasoning of horns. 
anye punar mahāmate tīrthakaradṛṣṭayo rūpakāraṇasaṃsthānābhiniveśābhiniviṣṭā ākāśabhāvāparicchedakuśalā rūpam ākāśabhāvavigataṃ paricchedaṃ dṛṣṭvā vikalpayanti |  ākāśam eva ca mahāmate rūpam | rūpabhūtānupraveśān mahāmate rūpam evākāśam |  ādheyādhāravyayasthānabhāvena mahāmate rūpākāśakāraṇayoḥ pravibhāgaḥ pratyetavyaḥ |  bhūtāni mahāmate pravartamānāni parasparasvalakṣaṇabhedabhinnāni ākāśe cāpratiṣṭhitāni | na ca teṣv ākāśaṃ nāsti |  evam eva śaśasya viṣāṇaṃ mahāmate goviṣāṇam apekṣya bhavati |  goviṣāṇaṃ punar mahāmate aṇuśo vibhajyamānaṃ punar apy aṇavo vibhajyamānā aṇutvalakṣaṇe nāvatiṣṭhante |  tasya kim apekṣya nāstitvaṃ bhavati? athānyad apekṣya (54*) vastu, tad apy evaṃdharmi || 
大慧。虚空是色。隨入色種。(5)大慧。色是虚空。  持所持處所建立性。色空(6)事分別當知。  大慧。四大種生時自相各別。  亦(7)不住虚空。非彼無虚空。  如是大慧。觀牛(8)有角故兔無角。  大慧。有牛角者＊析爲微塵。(9)又分別微塵刹那不住。  彼何所觀故而言(10)無耶。若言觀餘物者。彼法亦然 
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Again, Mahāmati, there are other philosophers affected with erroneous views, who are attached to such notions as form, cause, and figure; not fully understanding the nature of space and seeing that space is disjoined from form, they proceed to discriminate about their separate existences.  But, Mahāmati, space is form, and, Mahāmati, as space penetrates into form, form is space.  To establish the relation of supporting and supported, Mahāmati, there obtains the separation of the two, space and form.  Mahāmati, when the elements begin to evolve [a world] they are distinguishable one from another; they do not abide in space, and space is not non-existent in them.  It is the same with the hare's horns, Mahāmati, whose non-existence is asserted in reference to the bull's horns.  But, Mahāmati, when the bull's horns are analysed to their minutest atoms, which in turn are further analysed, there is after all nothing to be known as atoms.  The non-existence of what, is to be affirmed in reference to what? As to the other things, too, this reasoning from reference (54) does not hold true. 
atha khalu bhagavān punar api mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat - śaśagośṛṅgākāśarūpapadṛṣṭivikalpavigatena mahāmate bhavitavyam, tadanyaiś ca bodhisattvaiḥ |  svacittadṛśyavikalpānugamamanasā ca mahāmate bhavitavyam | sarvajinasutakṣetramaṇḍale ca tvayā svacittadṛśyayogopadeśaḥ karaṇīyaḥ || 
(11)爾時世尊告大慧菩薩摩訶薩言。當離兔(12)角牛角虚空形色異見妄想。汝等諸菩薩摩(13)訶薩。  當思惟自心現妄想。隨入爲一切刹(14)土最勝子。以自心現方便而教授之。 
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At that time, again, the Blessed One said this to Mahāmati the Bodhisattva-Mahāsattva; Mahāmati, you should discard the views and discriminations that are concerned with the horns of a hare and a bull, with space and form. And also, Mahāmati, let you and other Bodhisattvas  reflect on the nature of discrimination which they have of the Mind itself, and let them go into all the Bodhisattva-lands where they should disclose the way of disciplining themselves in the manifestations of Mind itself. 
 
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