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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.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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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punar aparaṃ mahāmate pañcābhisamayagotrāṇi |  katamāni pañca? yaduta śrāvakayānābhisamayagotraṃ pratyekabuddhayānābhisamayagotraṃ tathāgatayānābhisamayagotram aniyataikataragotram agotraṃ ca pañcamam |  kathaṃ punar mahāmate śrāvakayānābhisamayagotraṃ pratyetavyam? yaḥ skandhadhātvāyatanasvasāmānyalakṣaṇaparijñānādhigame deśyamāne romāñcitatanur bhavati |  lakṣaṇaparicayajñāne cāsya buddhiḥ praskandati, na pratītyasamutpādāvinirbhāgalakṣaṇaparicaye | idaṃ mahāmate śrāvakayānābhisamayagotram |  yaḥ śrāvakayānābhisamayaṃ dṛṣṭvā ṣaṭpañcamyāṃ bhūmau paryutthānakleśaprahīṇo vāsanakleśāprahīṇo ’cintyācyutigataḥ samyaksiṃhanādaṃ nadati - kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, ity evamādi nigadya pudgalanairātmyaparicayād yāvan nirvāṇabuddhir bhavati || 
(8)復次大慧。有五無間種性。  云何爲五。謂聲(9)聞乘無間種性。縁覺乘無間種性。如來乘(10)無間種性。不定種性。各別種性。  云何知聲(11)聞乘無間種性。若聞説得陰界入自共相斷(12)知時。擧身毛孔熙怡欣悦。  及樂修相智。不(13)修縁起發悟之相。是名聲聞乘無間種性。  聲(14)聞無間見第八地。起煩惱斷。習氣煩惱不(15)斷。不度不思議變易死。度分段死正師子(16)吼。我生已盡梵行已立。不受後有。如實知(17)修習人無我。乃至得般涅槃覺。 
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§XX
Again further, Mahāmati, there are five groups of people, each of whom attains its own [spiritual] insight.  What are the five? They are: (1) the group of people whose insight belongs to the Śrāvaka-vehicle; (2) the group of people whose insight belongs to the Pratyekabuddha-vehicle; (3) the group of people whose insight belongs to the Tathāgata-vehicle; (4) the group of indefinite character; and (5) the group of people to whom no insight is possible.  Mahāmati, how does one know the group of people whose insight belongs to the Śrāvaka vehicle? There are people the hair of whose body will stand on end when they know and realise the nature of the Skandhas, Dhātus, Āyatanas, and [what is meant by] generality and individuality;  their intellect will leap with joy on knowing and practising what belongs to appearance and not on practising what they know of the uninterrupted chain of causation, —such ones, Mahāmati, are said to be of the group whose insight belongs to the Śrāvaka vehicle.  Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa. 
anye punar mahāmate ātmasattvajīvapoṣapuruṣapudgalasattvāvabodhān nirvāṇam anveṣante |  anye punar mahāmate kāraṇādhīnān sarvadharmān dṛṣṭvā nirvāṇagatibuddhayo bhavanti |  dharmanairā(64*)tmyadarśanābhāvān nāsti mokṣo mahāmate |  eṣā mahāmate śrāvakayānābhisamayagotrakasyāniryāṇaniryāṇabuddhiḥ |  atra te mahāmate kudṛṣṭivyāvṛttyarthaṃ yogaḥ karaṇīyaḥ || 
大慧。各別(18)無間者。我人衆生壽命長養士夫。彼諸衆生(19)作如是覺求般涅槃。  復有異外道説。悉(20)由作者見一切性已。言此是般涅槃。  作如(21)是覺。法無我見非分。彼無解脱。  大慧。此諸(22)聲聞乘無間外道種性。不出出覺。  爲轉彼惡(23)見故應當修學。 
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Again, Mahāmati, there are others who, believing in such things as ego, being, vital principle, nourisher, supreme spirit, or personal soul, will seek Nirvāṇa in them.  Again, Mahāmati, there are still others who, seeing that all things exist by depending upon causes, will recognise in this the way to Nirvāṇa.  (64) But, Mahāmati, as they have no insight into the egolessness of things, there is no emancipation for them.  This, Mahāmati, is where those of the Śrāvaka-vehicle and the philosophers make the mistake in their insight by regarding non-deliverance as deliverance.  Therefore, Mahāmati, you ought to discipline yourself in order to escape this wrong view. 
(28,1) tatra mahāmate pratyekabuddhayānābhisamayagotrakaḥ, yaḥ pratyekābhisamaye deśyamāne aśruhṛṣṭaromāñcitatanur bhavati |  asaṃsargapratyayād bhāvābhiniveśabahuvividhasvakāyavaicitryarddhivyastayamakaprātihāryadarśane nirdiśyamāne ’nunīyate,  sa pratyekabuddhayānābhisamayagotraka iti viditvā pratyekabuddhayānābhisamayānurūpā kathā karaṇīyā |  etan mahāmate pratyekabuddhayānābhisamayagotrakasya lakṣaṇam || 
大慧。縁覺乘無間種性者。(24)若聞説各別縁無間。擧身毛竪悲泣流涙。  (25)不相近縁。所有不著。種種自身種種神通。(26)若離若合種種變化。聞説是時其心隨入。  若(27)知彼縁覺乘無間種性已。隨順爲説縁覺之(28)乘。  是名縁覺乘無間種性相。 
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Now, Mahāmati, they belong to the group of the Pratyekabuddha-vehicle who will shed tears and feel the hair of their body stand on end when the Pratyekabuddha's insight is shown to them.  When the teaching to keep themselves away from social relations and entanglements, not to become attached to the external world and its manifold form, to perform miraculous powers by which they can divide their own body and appear double or perform the transformations, is disclosed to them, they are thereby entreated.  Recognising that they are of the group whose insight belong to the Pratyekabuddha-vehicle, their discourses will be in conformity with the insight of the Pratyekabuddha-vehicle.  This, Mahāmati, is the characteristic feature of the group of people whose insight belongs to the Pratyekabuddha-vehicle. 
tatra mahāmate tathāga(65*)tayānābhisamayagotraṃ trividham -  yaduta svabhāvaniḥsvabhāvadharmābhisamayagotram, adhigamasvapratyātmāryābhisamayagotram, bāhyabuddhakṣetraudāryābhisamayagotraṃ ca |  yadā punar mahāmate trayāṇām apy eṣāmanyatame deśyamāne svacittadṛśyadehālabhogapratiṣṭhācintyaviṣaye deśyamāne notrasati na saṃtrasati na saṃtrāsam āpadyate, veditavyam ayaṃ tathāgatayānābhisamayagotraka iti |  etan mahāmate tathāgatayānābhisamayagotrakasya lakṣaṇam || 
大慧。彼如來乘(29)無間種性。有四種。  謂自性法無間種性。離自(487b1)相法無間種性。得自覺聖無間種性。外刹殊(2)勝無間種性。  大慧。若聞此四事一一説時。(3)及説自心現身財建立不思議境界時。心不(4)驚怖者。是名如來乘無間種性相。  大慧。不(5)定種性者。 
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Now, Mahāmati, three aspects are distinguishable in the insight belonging to the group of the Tathāgata-vehicle.  They are: (1) an insight whereby one sees into the self-nature of things, which is no self-nature; (2) an exalted insight which is the attainment of self-realisation; and (3) an insight into the immensity of the external Buddha-lands.  When, Mahāmati, these three aspects are disclosed one after another and also when the inconceivable realm of the Ālayavijñāna is disclosed, where body, property, and abode are seen to be the manifestation of Mind itself, a man will not be frightened, nor terrified, nor show any sign of fear; then such a one is to be known as of the group of people whose insight belongs to the Tathāgata-vehicle.  This is, (65) Mahāmati, the characteristic feature of the insight of those who belong to the Tathāgata-vehicle. 
aniyatagotrakaḥ punar mahāmate triṣv apy eteṣu deśyamāneṣu yatrānunīyate tatrānuyojyaḥ syāt |  parikarmabhūmiriyaṃ mahāmate gotravyavasthā |  nirābhāsabhūmyavakramaṇatayā vyavasthā kriyate |  pratyātmālaye tu svakleśavāsanāśuddhasya dharmanairātmyadarśanāt samādhisukhavihāraṃ prāpya śrāvako jinakāyatāṃ pratilapsyate || 
謂説彼三種時。隨説而入隨彼(6)而成。  大慧。此是初治地者。謂種性建立。  爲(7)超入無所有地故作是建立。  彼自覺藏者。(8)自煩惱習淨。見法無我得三昧樂住聲聞。(9)當得如來最勝之身。 
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Again, Mahāmati, when these three forms of insight are disclosed to a man, he may thereby be pursuaded to discipline himself in them.  This, Mahāmati, is the stage of preparation for the establishment of his own group.  In order that he may go up to the stage of imagelessness, there is this establishment.  But the Śrāvaka who will purify his own habit-energy of passions by attaining an inner perception into the Ālaya and by seeing into the egolessness of things, will settle himself in the bliss of the Samādhi and finally will attain the body of Tathāgatahood.1  
 
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