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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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punar aparaṃ mahāmate bodhisattvena mahāsattvena nairātmyadvayalakṣaṇapravicayakuśalena bhavitavyam |  tatra mahāmate kataman nairātmyadvayalakṣaṇam?  yaduta ātmātmīyarahitaskandhadhātvāyatanakadambamajñānakarmatṛṣṇāprabhavaṃ cakṣuṣā rūpādigrahaṇābhiniveśāt pravartamānaṃ vijñānaṃ sarvendriyaiḥ svacittadṛśyabhājanadehālayasvacittavikalpavikalpitaṃ vijñāpayati |  nadībījadīpavāyumeghasadṛśakṣaṇaparaṃparābhedabhinnaṃ capalaṃ vānaramakṣikāsadṛśamacaukṣamacaukṣaviṣayacāryanātho ’nala i(69*)vātṛptam anādikālaprapañcaviṣayavāsanārahitamaraghaṭṭacakrayantracakravatsaṃsārabhavagaticakre vicitradeharūpadhārimāyāvetālayantrapratimaṃ pravartamānaṃ pravartate |  yad atra mahāmate lakṣaṇakauśalajñānam, idam ucyate pudgalanairātmyajñānam || 
復(21)次大慧。菩薩摩訶薩善觀二種無我相。云何(22)二種無我相。  謂人無我及法無我。  云何人無(23)我。謂離我我所。陰界入聚。無知業愛生。眼色(24)等攝受計著生識。一切諸根自心現器身等(25)藏自妄想相。  施設顯示。如河流如種子。如(26)燈如風如雲。刹那展轉壞。躁動如猿猴。樂(27)不淨處如飛蠅。無厭足如風火。無始虚僞(28)習氣因如汲水輪。生死趣有輪。種種身色。(29)幻術神呪機發像起。  善彼相知。是名人無我(30)智。 
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§XXIV
Further again, Mahāmati, let the Bodhisattva-Mahāsattva have a thorough understanding as to the nature of the twofold egolessness.  Mahāmati, what is this twofold egolessness? [It is the egolessness of persons and the egolessness of things.  What is meant by egolessness of persons? It means that] in the collection of the Skandhas, Dhātus, and Āyatanas there is no ego-substance, nor anything belonging to it; the Vijñāna is originated by ignorance, deed, and desire, and keeps up its function by grasping objects by means of the sense-organs, such as the eye, etc., and by clinging to them as real; while a world of objects and bodies is manifested owing to the discrimination that takes place in the world which is of Mind itself, that is, in the Ālayavijñāna.  By reason of the habit-energy stored up by false imagination since beginningless time, this world (vishaya) is subject to change and destruction from moment to moment; it is like a river, a seed, a lamp, wind, a cloud; [while the Vijñāna itself is] like a monkey who is always restless, like a fly who is ever in search of unclean things and defiled places, like a fire (69) which is never satisfied. Again, it is like a water-drawing wheel or a machine, it [i.e., the Vijñāna] goes on rolling the wheel of transmigration, carrying varieties of bodies and forms, resuscitating the dead like the demon Vetala, causing the wooden figures to move about as a magician moves them.  Mahāmati, a thorough understanding concerning these phenomena is called comprehending the egolessness of persons. 
tatra mahāmate dharmanairātmyajñānaṃ katamat? yaduta skandhadhātvāyatanānāṃ parikalpitalakṣaṇasvabhāvāvabodhaḥ |  yathā mahāmate skandhadhātvāyatanānyātmavirahitāni skandhasamūhamātraṃ hetukarmatṛṣṇāsūtropanibaddhamanyonyapratyayatayā pravartate nirīham, tathā skandhā api mahāmate svasāmānyalakṣaṇavirahitā abhūtaparikalpalakṣaṇavicitraprabhāvitā bālair vikalpyante na tvāryaiḥ |  (30,1) cittamanomanovijñānapañcadharmasvabhāvarahitān mahāmate sarvadharmān vibhāvayan bodhisattvo mahāsattvo dharmanairātmyakuśalo bhavati |  dharmanairātmyakuśalaḥ punar mahāmate bodhisattvo mahāsattvo na cirāt prathamāṃ bodhisattvabhūmiṃ nirābhāsapravicayāṃ pratilabhate |  bhūmilakṣaṇapravicayāvabodhāt pramuditānantaramanupūrvaṃ navasu bhūmiṣu kṛtavidyo mahādharmameghā pratilabhate |  sa tasyāṃ pratiṣṭhito (70*) ’nekaratnamuktopaśobhite mahāpadmarāje padmakṛtau mahāratnavimāne māyāsvabhāvagocaraparicayābhinirvṛtte niṣaṇṇaḥ tadanurūpair jinaputraiḥ parivṛtaḥ sarvabuddhakṣetrāgatair buddhapāṇyabhiṣekaiś cakravartiputravad abhiṣicyate |  buddhasutabhūmim atikramya pratyātmāryadharmagatigamanatvāt tathāgato dharmakāyavaśavartī bhaviṣyati dharmanairātmyadarśanāt |  etan mahāmate sarvadharmanairātmyalakṣaṇam |  atra te mahāmate śikṣitavyam, anyaiś ca bodhisattvairmahāsattvaiḥ || 
云何法無我智。謂覺陰界入妄想相自性。  (488a1)如陰界入離我我所。陰界入積聚。因業愛(2)繩縛。展轉相縁生無動搖。諸法亦爾。離自共(3)相不實妄想相。妄想力是凡夫生。非聖賢(4)也。  心意識五法自性離故。大慧。菩薩摩訶薩。(5)當善分別一切法無我。  善法無我菩薩摩(6)訶薩。不久當得初地菩薩無所有觀地相。  (7)觀察開覺歡喜。次第漸進超九地相。得法(8)雲地。  於彼建立無量寶莊嚴大寶蓮華王像(9)大寶宮殿。幻自性境界修習生。於彼而坐同(10)一像類。諸最勝子眷屬圍繞。從一切佛刹來(11)佛手灌頂。如轉輪聖王太子灌頂。  超佛子(12)地到自覺聖法趣。當得如來自在法身。(13)見法無我故。  是名法無我相。  汝等諸菩薩(14)摩訶薩。應當修學 
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Now, Mahāmati, what is meant by the egolessness of things? It is to realise that the Skandhas, Dhātus, and Āyatanas are characterised with the nature of false discrimination.  Mahāmati, since the Skandhas, Dhātus, and Āyatanas are destitute of an ego-substance, being no more than an aggregation of the Skandhas, and subject to the conditions of mutual origination which are causally bound up with the string of desire and deed; and since thus there is no creating agent in them, Mahāmati, the Skandhas are even destitute of the marks of individuality and generality; and the ignorant, owing to their erroneous discrimination, imagine here the multiplicity of phenomena; the wise, however, do not.  Recognising, Mahāmati, that all things are devoid of the Citta, Manas, Manovijñāna, the five Dharmas, and the [three] Svabhāvas, the Bodhisattva-Mahāsattva will well understand what is meant by the egolessness of things.  Again, Mahāmati, when the Bodhisattva-Mahāsattva has a good understanding as regards the egolessness of things, before long he will attain the first stage [of Bodhisattvahood] when he gets a definite cognition of the imageless.  When a definite acquisition is obtained regarding the aspect of the stages [of Bodhisattvahood], the Bodhisattva will experience joy, and, gradually and successively going up the scale, will reach the ninth stage where his insight is perfected, and [finally the tenth stage known as] Great Dharmamegha.  Establishing himself here, (70) he will be seated in the great jewel palace known as “Great Lotus Throne" which is in the shape of a lotus and is adorned with various sorts of jewels and pearls; he will then acquire and complete a world of Māyā-nature; surrounded by Bodhisattvas of the same character and anointed like the son of the Cakravarti by the hands of the Buddhas coming from all the Buddha-lands,  he will go beyond the last stage of Bodhisattvahood, attain the noble truth of self-realisation, and become a Tathāgata endowed with the perfect freedom of the Dharmakaya, because of his insight into the egolessness of things.  This, Mahāmati, is what is meant by the egolessness of all things,  and in this you and other Bodhisattva-Mahāsattvas should well exercise yourselves. 
 
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