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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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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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atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam adhyeṣate sma -  deśayatu bhagavān śūnyatānutpādādvayaniḥsvabhāvalakṣaṇaṃ sarvadharmāṇām, yena śūnyatānutpādādvayaniḥsvabhāvalakṣaṇāvabodhena ahaṃ ca anye ca bodhisattvā mahāsattvā nāstyastivikalpavarjitāḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeran || 
(27)爾時，大慧菩薩摩訶薩復請佛言：  「1 唯願世(28)尊為我等說一切法空、無生、無二、離自性(29)相。我等及餘諸菩薩眾，覺悟是空、無生、無二、(488c01)離自性相已，離有無妄想，疾得阿耨多羅(02)三藐三菩提。」 
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§XXVII
At that time again Mahāmati the Bodhisattva-Mahāsattva made a request of the Blessed One.  Tell me, Blessed One, how all things are empty, unborn, non-dual, and have no self-nature, so that I and other Bodhisattva-Mahāsattvas might be awakened in the teaching of emptiness, no-birth, non-duality, and the absence of self-nature, and, quitting the discrimination of being and non-being, quickly realise the highest enlightenment. 
atha khalu bhagavān mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat - tena hi mahāmate śṛṇu, tatsādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye ’haṃ te |  sādhu bhagavann iti mahāmatir (74*) bodhisattvo mahāsattvo bhagavataḥ pratyaśrauṣīt |  bhagavānetad avocat - śūnyatā śūnyateti mahāmate parikalpitasvabhāvapadametat |  parikalpitasvabhāvābhiniveśena punar mahāmate śūnyatānutpādābhāvādvayaniḥsvabhāvabhāvavādino bhavanti |  tatra mahāmate saṃkṣepeṇa saptavidhā śūnyatā | yaduta lakṣaṇaśūnyatā bhāvasvabhāvaśūnyatā apracaritaśūnyatā pracaritaśūnyatā sarvadharmanirabhilāpyaśūnyatā paramārthāryajñānamahāśūnyatā itaretaraśūnyatā ca saptamī || 
爾時，世尊告大慧菩薩摩訶薩(03)言：「諦聽！諦聽！善思念之。今當為汝廣分別(04)說。」  大慧白佛言：「善哉！世尊！唯然受教。」  佛告(03)大慧：「空空者，即是妄想自性處。大慧！  妄想自(06)性計著者，說空、無生、無二、離自性相。  大慧！彼(07)略說七種空。謂：相空、性自性空、行空、無行(08)空、一切法離言說空、第一義聖智大空、彼彼(09)空。 
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Then the Blessed One said this to Mahāmati the Bodhisattva-Mahāsattva: Now, Mahāmati, listen well and reflect well upon what I tell you.  Replied Mahāmati the Bodhisattva-Mahāsattva, I will indeed, Blessed One.  (74) The Blessed One said: Emptiness, emptiness, indeed! Mahāmati, it is a term whose self-nature is false imagination.  Because of one's attachment to false imagination, Mahāmati, we have to talk of emptiness, no-birth, non-duality, and absence of self-nature.  In short, then, Mahāmati, there are seven kinds of emptiness: (1) The emptiness of individual marks (lakṣana), (2) the emptiness of self-nature (bhavaSvabhāva), (3) the emptiness of no-work (apracarita), (4) the emptiness of work (pracarita), (5) the emptiness of all things in the sense that they are unpredicable (nirabhilapya), (6) the emptiness in its highest sense of ultimate reality realisable only by noble wisdom, and (7) the emptiness of mutuality (itaretara) which is the seventh. 
(32,1) tatra mahāmate lakṣaṇaśūnyatā katamā? yaduta svasāmānyalakṣaṇaśūnyāḥ sarvabhāvāḥ |  parasparasamūhāpekṣitatvāt pravicayavibhāgābhāvān mahāmate svasāmānyalakṣaṇasyāpravṛttiḥ |  svaparobhayābhāvāc ca mahāmate lakṣaṇaṃ nāvatiṣṭhate |  atas tad ucyate svalakṣaṇaśūnyāḥ sarvabhāvā iti || 
云何相空？謂：一切性自共相空，  觀展轉積(10)聚故；分別無性，自共相不生。  自他俱性無性，(11)故相不住，  是故說一切性相空。是名相空。 
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Mahāmati, what then is the emptiness of individual marks? It is that all things have no [such distinguishing] marks of individuality and generality.  In consideration of mutuality and accumulation, [things are thought to be realities], but when they are further investigated and analysed, Mahāmati, they are non-existent, and not predicable with individuality and generality;  and because thus no such ideas as self, other, or both, hold good, Mahāmati, the individual marks no longer obtain.  So it is said that all things are empty as to their self-marks. 
bhāvasvabhāvaśūnyatā punar mahāmate katamā? yaduta svayaṃ svabhāvābhāvotpattito mahāmate bhāvasvabhāvaśūnyatā bhavati sarvadharmāṇām |  tenocyate bhāvasvabhāvaśūnyateti || 
(12)云何性自性空？謂：自己性自性不生，是名一(13)切法性自性空。  是故說性自性空。 
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Again, Mahāmati, what is meant by the emptiness of self-nature? Mahāmati, it is that all things in their self-nature are unborn, hence the emptiness of self-nature,  and it is therefore said that things are empty in their self-nature. 
apracaritaśūnyatā punar mahāmate katamā? yaduta apracaritapūrvaṃ nirvāṇaṃ skandheṣu |  tenocyate apracaritaśūnyateti || 
云何行空？(14)謂：陰離我我所，因所成，所作業方便生。  是名(15)行空。 
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Again, Mahāmati, what is meant by the emptiness of no-work? It is that the Skandhas are Nirvāṇa itself and there is no work doing in them from the beginning.  Therefore, one speaks of the emptiness of no-work. 
(75*) pracaritaśūnyatā punar mahāmate katamā? yaduta skandhā ātmātmīyarahitā hetuyuktikriyākarmayogaiḥ pravartamānāḥ pravartante |  tenocyate pracaritaśūnyateti || 
2 大慧！即此如是行空，展轉緣起自性(16)無性，  是名無行空。 
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(75) Again, Mahāmati, what is meant by the emptiness of work? It is that the Skandhas are devoid of an ego and its belongings, and go on functioning when there is a mutual conjunction of cause and action.  Thus one speaks of the emptiness of work. 
sarvadharmanirabhilāpyaśūnyatā punar mahāmate katamā? yaduta parikalpitasvabhāvānabhilāpyatvān nirabhilāpyaśūnyāḥ sarvadharmāḥ |  tenocyate nirabhilāpyaśūnyateti || 
云何一切法離言說空？謂：(17)妄想自性無言說，故一切法離言說，  是名(18)一切法離言說空。 
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Again, Mahāmati, what is meant by the emptiness of all things in the sense that they are unpredicable? It is that the nature of the false imagination is not expressible, hence the emptiness of all things in the sense of their unpredicability.  Thus one speaks of the emptiness of unpredicability. 
paramārthāryajñānamahāśūnyatā punar mahāmate katamā? yaduta svapratyātmāryajñānādhigamaḥ sarvadṛṣṭidoṣavāsanābhiḥ śūnyaḥ |  tenocyate paramārthāryajñānamahāśūnyateti || 
云何一切法第一義聖智(19)大空？謂：得自覺聖智，一切見過習氣空，  是(20)名一切法第一義聖智大空。 
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Again, Mahāmati, what is meant by the emptiness in its highest sense of ultimate reality realisable by noble wisdom? It is that in the attainment of an inner realisation by means of noble wisdom there is no trace of habit-energy generated by all the erroneous conceptions [of beginningless past].  Thus one speaks of the highest emptiness of ultimate reality realisable by noble wisdom. 
itarātaraśūnyatā punar mahāmate katamā? yaduta yadyatra nāsti tattena śūnyam ity ucyate |  tadyathā mahāmate śṛgālamātuḥ prāsāde hastigavaiḍakādyā na santi |  aśūnyaṃ ca bhikṣubhir iti bhāṣitaṃ mayā | sa ca taiḥ śūnya ity ucyate |  na ca punar mahāmate prāsādaḥ prāsādabhāvato nāsti, bhikṣavaś ca bhikṣubhāvato na santi | na ca te ’nyatra hastigavaiḍakādyā bhāvā nāvatiṣṭhante |  idaṃ mahāmate svasāmānyalakṣaṇaṃ sarvadharmāṇām | itaretaraṃ tu na saṃvidyate |  tenocyate itaretaraśūnyateti | 
云何彼彼空？謂：(21)於彼無彼空，是名彼彼空。  大慧！譬如鹿子(22)母舍，無象馬牛羊等，非無比丘眾，  而說彼(23)空。  非舍舍性空，亦非比丘比丘性空，非餘(24)處無象馬，  是名一切法自相。彼於彼無彼，  (25)是名彼彼空。 
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Again, Mahāmati, what is meant by the emptiness of mutual [non-existence]? It is this: when a thing is missing here, one speaks of its being empty there.  For instance, Mahāmati, in the lecture-hall of the Mrigarama there are no elephants, no bulls, no sheep, but as to the Bhikshus I can say that the hall is not devoid of them;  it is empty only as far as they [i.e. the animals] are concerned.  Further, Mahāmati, it is not that the lecture-hall is devoid of its own characteristics, nor that the Bhikshu is devoid of this Bhikshuhood, nor that in some other places, too, elephants, bulls, and sheep are not to be found.  Mahāmati, here one sees all things in their aspect of individuality and generality, but from the point of view of mutuality (itaretara) some things do not exist somewhere.  Thus one speaks of the emptiness of mutual [non-existence]. 
eṣā mahāmate saptavidhā śūnyatā | eṣā ca mahāmate itaretaraśūnyatā sarvajaghanyā | sā ca tvayā parivarjayitavyā || 
是名七種空。彼彼空者，是空(26)最麁，汝3 當遠離。 
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These, Mahāmati, are the seven kinds of emptiness of which mutuality ranks the lowest of all and is to be put away by you. 
(76*) na svayam utpadyate, na ca punar mahāmate te notpadyante anyatra samādhyavasthāyām | tenocyante anutpannā niḥsvabhāvāḥ |  anutpattiṃ saṃghāya mahāmate niḥsvabhāvāḥ sarvabhāvāḥ |  kṣaṇasaṃtatiprabandhābhāvāc ca anyathābhāvadarśanān mahāmate niḥsvabhāvāḥ sarvabhāvāḥ |  tenocyate niḥsvabhāvāḥ sarvabhāvā iti || 
大慧！不自生，非不生，除(27)住三昧，是名無生。  離自性，即是無生。  離自(28)性剎那相續流注及異性現，一切性離自性，  (29)是故一切性離自性。 
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(76) Again, Mahāmati, not that things are not born, but that they are not born of themselves, except when seen in the state of Samādhi—this is what is meant by “all things are unborn."  To have no self-nature is, according to the deeper sense, to be unborn, Mahāmati.  That all things are devoid of self-nature means that there is a constant and uninterrupted becoming, a momentary change from one state of existence to another; seeing this, Mahāmati, all things are destitute of self-nature.  So one speaks of all things having no self-nature. 
advayalakṣaṇaṃ punar mahāmate katamat? yaduta cchāyātapavaddīrghahrasvakṛṣṇaśuklavan mahāmate dvayaprabhāviatā na pṛthakpṛthak |  evaṃ saṃsāranirvāṇavan mahāmate sarvadharmā advayāḥ |  na yatra mahāmate nirvāṇaṃ tatra saṃsāraḥ |  na ca yatra saṃsārastatra nirvāṇam, vilakṣaṇahetusadbhāvāt |  tenocyate advayā saṃsāraparinirvāṇavatsarvadharmā iti |  tasmāt tarhi mahāmate śūnyatānutpādādvayaniḥsvabhāvalakṣaṇe yogaḥ karaṇīyaḥ || 
云何無二？謂一切法，如(489a01)[1]冷熱、如長短、如黑白。大慧！  一切法無二，(02)非於涅槃彼生死，  非於生死彼涅槃。  異相(03)因有性故，是名無二。  如涅槃、生死，一切法(04)亦如是。  是故空、無生、無二、離自性相，應當修(05)學。」 
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Again, Mahāmati, what is meant by non-duality? It means that light and shade, long and short, black and white, are relative terms, Mahāmati, and not independent of each other;  as Nirvāṇa and Samsara are, all things are not-two.  There is no Nirvāṇa except where is Samsara;  there is no Samsara except where is Nirvāṇa; for the condition of existence is not of mutually-exclusive character.1   Therefore, it is said that all things are non-dual as are Nirvāṇa and Samsara.  For this reason, Mahāmati, you should discipline yourself in [the realisation of] emptiness, no-birth, non-duality, and no-self-nature. 
[(bm :: 2 :: Verse 135-36)atha khalu bhagavāṃs tasyāṃ velāyāmime gāthe abhāṣata -
deśemi śūnyatāṃ nityaṃ śāśvatocchedavarjitām |
saṃsāraṃ svapnamāyākhyaṃ na ca karma vinaśyati || 2.135 || 
爾時，世尊欲重宣此義而說偈言
(06)「我常說空法， 遠離於斷常，
(07)生死如幻夢， 而彼業不壞。 
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Then at that time the Blessed One recited this couplet of verses:
137 I always preach emptiness which is beyond eternalism and nihilism; Samsara is like a dream and a vision, and karma vanishes not. 
(33,1) ākāśamatha nirvāṇaṃ nirodhaṃ dvayam eva ca |
(77*)bālāḥ kalpentyakṛtakānāryā nāstyastivarjitān || 2.136 || 
(08)虛空及涅槃， 滅二亦如是，
(09)愚夫作妄想， 諸聖離有無。」 
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138 Space, Nirvāṇa, and the two forms of cessation— thus (77) the ignorant discriminate the things which are not effect-producing, but the wise stand above being and non-being. 
atha khalu bhagavān punar api mahāmatiṃ bodhisattvaṃ mahāsattvam etad avocat -  etad dhi mahāmate śūnyatānutpādādvayaniḥsvabhāvalakṣaṇaṃ sarvabuddhānāṃ sarvasūtrāntagatam |  yatra kvacit sūtrānte ’yam evārtho vibhāvayitavyaḥ |  eṣa hi mahāmate sūtrāntaḥ sarvasattvāśayadeśanārthavyabhicāraṇī, na sā tattvapratyavasthānakathā |  tadyathā mahāmate mṛgatṛṣṇikā mṛgollāpinī udakabhāvābhiniveśenābhiniveśyate, tasyāṃ codakaṃ nāsti,  evam eva mahāmate sarvasūtrāntadeśanā dharmā bālānāṃ svavikalpasaṃtoṣaṇam, na tu sā tattvāryajñānavyavasthānakathā |  tasmāt tarhi mahāmate arthānusāriṇā bhavitavyaṃ na deśanābhilāpābhiniviṣṭena || 
(10)爾時，世尊復告大慧菩薩摩訶薩言：  「大慧！空、(11)無生、無二、離自性相，普入諸佛一切修多羅。(12)凡所有經，悉說此義。  諸修多羅，悉隨眾生悕(13)望心故，為分別說，顯示其義，而非真實在(14)於言說。  如鹿渴想，誑惑群鹿。鹿於彼相，計(15)著水性，而彼4 水無。  如是一切修多羅所說(16)諸法，為令愚夫發歡喜故，  非實聖智在於(17)言說。  是故，當依於義，莫著言說。」
楞伽5 阿跋多羅寶經卷第一 
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At that time again, the Blessed One said this to Mahāmati the Bodhisattva-Mahāsattva:  This [teaching of] emptiness, no-birth, non-duality, and no-self-nature is found in all the sūtras of all the Buddhas, and this doctrine is recognised in every one of them.  However, Mahāmati, the sūtras are the teaching in conformity with the dispositions of all beings and deviate from the [real] sense, and not the truth-preserving statement.  Mahāmati, it is like unto the mirage which entices the deer with its treacherous springs, the springs are not there but the deer are attached, imagining them to be real.  So with the teachings disclosed in all the sūtras, they are for all beings for the gratification of their own discriminating minds.  They are not the truth-preserving statements meant for noble wisdom to grasp.  For this reason, Mahāmati, be in conformity with the sense and be not engrossed in the word-teaching. 
 
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