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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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samāropāpavādo hi cittamātre na vidyate |
dehabhogapratiṣṭhābhaṃ ye cittaṃ nābhijānate |
samāropāpavādeṣu te caranty avipaścitaḥ || 2.133 || 
(20)建立及誹謗 無有彼心量
(21)身受用建立 及心不能知
(22)愚癡無智慧 建立及誹謗 
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135 Assertions and refutations are not to be found in the Mind-only; the ignorant who understand not that the Mind is [seen in] the form of body, property, and abode, wander about with assertions and refutations. 
(71*) atha khalu bhagavān etam eva gāthārtham uddyotayan punar apy etad avocat - caturvidho mahāmate asatsamāropaḥ |  katamaś caturvidhaḥ? yaduta asallakṣaṇasamāropo ’saddṛṣṭisamāropo ’taddhetusamāropo ’sadbhāvasamāropaḥ |  eṣa hi mahāmate caturvidhaḥ samāropaḥ || 
(23)爾時世尊於此偈義。復重顯示告大慧言。(24)有四種非有有建立。  云何爲四。謂非有相(25)建立。非有見建立。非有因建立。非有性建立。  (26)是名四種建立。 
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(71) At that moment the Blessed One said this to elucidate the meaning of this verse: Mahāmati, there are four forms of assertion made concerning things not in existence.  What are the four? (1) The assertion about individual marks that are non-existent; (2) the assertion about philosophical views which are non-existent [i.e., not true]; (3) the assertion about a cause which is non-existent; and (4) the assertion about objects that are non-existent.  These, Mahāmati, are the four assertions. 
apavādaḥ punar mahāmate katamaḥ?  yaduta asyaiva kudṛṣṭisamāropasyānupalabdhipravicayābhāvād apavādo bhavati |  etad dhi mahāmate samāropāpavādasya lakṣaṇam || 
又誹謗者。  謂於彼所立無(27)所得。觀察非分而起誹謗。  是名建立誹謗(28)相。 
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Again, Mahāmati, what is meant by the refutation?  It means not examining properly, because of ignorance, any assertions based on errors.  This, Mahāmati, is what characterises assertion and refutation. 
punar aparaṃ mahāmate asallakṣaṇasamāropasya lakṣaṇaṃ katamat?  yaduta skandhadhātvāyatanānāmasatsvasāmānyalakṣaṇābhiniveśaḥ - idam evam idaṃ nānyatheti |  etad dhi mahāmate asallakṣaṇasamāropasya lakṣaṇam | 
復次大慧。云何非有相建立相。  謂陰界入(29)非有自共相而起計著。此如是。此不異。  (488b1)名非有相建立相。 
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Further, Mahāmati, what are the characteristics of the assertion made about individual marks that have no existence?  It concerns the marks of individuality and generality in the Skandhas, Dhātus and Āyatanas, which do not really exist; but taking them for realities and getting attached to them, a man may affirm that they are just so and not otherwise.  This, Mahāmati, characterises the assertion of individual marks which are non-existent.1  
eṣa hi mahāmate asallakṣaṇasamāropavikalpo ’nādikālaprapañcadauṣṭhulyavicitravāsanābhiniveśāt pravartate |  etad dhi mahāmate asallakṣaṇasamāropasya lakṣaṇam || 
此非有相建立妄想。無始(2)虚僞過種種習氣計著生。  大慧。非有見建立(3)相者。 
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This assertion and discrimination, Mahāmati, concerning individual marks that are not existent, rises from one's attachment to the habit-energy which is amassed, since beginningless time, by varieties of erroneous views issuing from false imagination.  This, Mahāmati, characterises the assertion of individual marks which are non-existent. 
asaddṛṣṭisamāropaḥ punar mahāmate yas teṣv eva skandhadhātvāyataneṣv ātmasattvajīvajantupoṣapuruṣapudgaladṛṣṭisamāropaḥ |  ayam ucyate mahāmate asaddṛṣṭisamāropaḥ || 
若彼如是陰界入我人衆生壽命長養(4)士夫見建立。  是名非有見建立相。大慧。非有(5)因建立相者。 
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Again, Mahāmati, by the assertion of philosophical views which are non-existent [i.e., not true], is meant that in the Skandhas, Dhātus, and Āyatanas, [some philosophers] assume the existence of an ego, a being, a soul, a living being, a nourisher, or a spirit.  This is said, Mahāmati, to be the assertion of some philosophical views which are nonexistent [i.e., not true]. 
asaddhetusamāropaḥ punar mahāmate yaduta ahetusamutpannaṃ prā(72*)gvijñānaṃ paścād abhūtvā māyāvad anutpannaṃ pūrvaṃ cakṣūrūpālokasmṛtipūrvakaṃ pravartate |  pravṛtya bhūtvā ca punar vinaśyati |  eṣa mahāmate asaddhetusamāropaḥ || 
謂初識無因生。後不實如幻本(6)不生。眼色1 眼界念。  前生生已實已還壞。  是(7)名非有因建立相。 
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Again, Mahāmati, by the assertion of a cause that is nonexistent is meant that [some philosophers] assume the causeless birth of a first (72) Vijñāna, which later comes to have a Māyā-like non-existence; that is to say, the originally unborn Vijñāna begins to function under the conditions of eye, form, light, and memory.  The functioning goes on for a while and then ceases.  This, Mahāmati, is the assertion of a cause that is non-existent. 
(31,1) asaddhāvasamāropaḥ punar mahāmate yaduta ākāśanirodhanirvāṇākṛtakabhāvābhiniveśasamāropaḥ |  ete ca mahāmate bhāvābhāvavinivṛttāḥ |  śaśahayakharoṣṭraviṣāṇakeśoṇḍukaprakhyā mahāmate sarvadharmāḥ sadasatpakṣavigatāḥ |  samāropāpavādāś ca | bālair vikalpyante svacittadṛśyamātrānavadhāritamatibhir na tv āryaiḥ |  etan mahāmate asadbhāvavikalpasamāropāpavādasya lakṣaṇam |  tasmāt tarhi mahāmate samāropāpavādadṛṣṭivigatena bhavitavyam || 
大慧。非有性建立相者。謂(8)虚空滅般涅槃非作。2 計性建立。  此離性非(9)性。  一切法如兔馬等角。如垂髮現。離有非(10)有。  3 建立及誹謗愚夫妄想。不善觀察自心(11)現量非＊賢聖也。  4 是名非有性建立相。  是(12)故離建立誹謗惡見。應當修學 
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Again, Mahāmati, the assertion about objects that are not-existent is an assertion arising from the attachment to such non-working existences as space, cessation, and Nirvāṇa.  These, Mahāmati, are neither existent nor nonexistent;  for all things are devoid of the alternatives of being and non-being and are to be known, Mahāmati, as the horns of a hare, a horse, or a camel, or like a hair-net.  They are discriminated as realities by the ignorant who are addicted to assertions and refutations as their intelligence has not penetrated into the truth that there is nothing but what is seen of the Mind itself. It is otherwise with the wise.  This, Mahāmati, is the characteristic point of the assertion about objects which are non-existent.  For this reason, Mahāmati, one should avoid the views based on assertion and refutation. 
 
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