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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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atha khalu mahāmatir bodhisattvo mahāsattvo bhagavantam etad avocat -  tathāgatagarbhaḥ punar bhagavatā sūtrāntapāṭhe ’nuvarṇitaḥ |  sa ca kila tvayā prakṛtiprabhāsvaraviśuddhyādiviśuddha eva varṇyate dvātriṃśallakṣaṇadharaḥ sarvasattvadehāntargataḥ |  mahārghamūlyaratnaṃ malinavastupariveṣṭitam iva skandhadhātvāyatanavastuveṣṭito rāgadveṣamohābhūtaparikalpamalamalino (78*) nityo dhruvaḥ śivaḥ śāśvataś ca bhagavatā varṇitaḥ |  tatkatham ayaṃ bhagavaṃs tīrthakarātmavādatulyas tathāgatagarbhavādo na bhavati?  tīrthakarā api bhagavan nityaḥ kartā nirguṇo vibhuravyaya ity ātmavādopadeśaṃ kurvanti || 
(19)(20)(21)楞伽阿跋多羅寶經卷第二(22)(23)1 宋天竺三藏求那跋陀羅2 譯(24)一切佛語心品3 之二
(25)爾時，大慧菩薩摩訶薩白佛言：  世尊！世尊修(26)多羅說，如來藏  自性清淨，轉三十二相，  入(27)於一切眾生身中，如大價寶，垢衣所纏。如來(28)之藏常住不變，亦復如是，而陰、界、入垢衣所(29)纏，貪欲恚癡不實妄想塵勞所污，一切諸佛(489b1)之所演說。  云何世尊同外道說我，言有如(2)來藏耶？  世尊！外道亦說有常、作者離於求(3)那，周遍不滅。世尊！彼說有我。」 
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§XXVIII
At that time, Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One:  Now the Blessed One makes mention of the Tathāgata-garbha in the sūtras,  and verily it is described by you as by nature bright and pure, as primarily unspotted, endowed with the thirty-two marks of excellence,  hidden in the body of every being like a gem of great value, which is enwrapped in a dirty garment, enveloped in the garment of the Skandhas, Dhātus, and Āyatanas, and soiled with the dirt of greed, anger, folly, and false imagination, (78) while it is described by the Blessed One to be eternal, permanent, auspicious, and unchangeable.  Is not this Tathāgata-garbha taught by the Blessed One the same as the ego-substance taught by the philosophers?  The ego as taught in the systems of the philosophers is an eternal creator, unqualified, omnipresent, and imperishable. 
bhagavān āha - na hi mahāmate tīrthakarātmavādatulyo mama tathāgatagarbhopadeśaḥ |  kiṃ tu mahāmate tathāgatāḥ śūnyatābhūtakoṭinirvāṇānutpādānimittāpraṇihitādyānāṃ mahāmate padārthānāṃ tathāgatagarbhopadeśaṃ kṛtvā tathāgatā arhantaḥ samyaksaṃbuddhā bālānāṃ nairātmyasaṃtrāsapadavivarjanārthaṃ nirvikalpanirābhāsagocaraṃ tathāgatagarbhamukhopadeśena deśayanti |  na cātra mahāmate anāgatapratyutpannaiḥ bodhisattvairmahāsattvair ātmābhiniveśaḥ kartavyaḥ |  tadyathā mahāmate kumbhakāra ekasmān mṛtparamāṇurāśer vividhāni bhāṇḍāni karoti hastaśilpadaṇḍodakasūtraprayatnayogāt, evam eva mahāmate tathāgatās tad eva dharmanairātmyaṃ sarvavikalpalakṣaṇavinivṛttaṃ vividhaiḥ prajñopāyakauśalyayogair garbhopadeśena vā nairātmyopadeśena vā kumbhakāravaccitraiḥ padavyañjanaparyāyair deśayante |  etasmāt kāraṇān mahāmate tīrthakarātmavādopadeśatulyas tathā(79*)gatagarbhopadeśo na bhavati |  evaṃ hi mahāmate tathāgatagarbhopadeśam ātmavādābhiniviṣṭānāṃ tīrthakarāṇām ākarṣaṇārthaṃ tathāgatagarbhopadeśena nirdiśanti - kathaṃ bata abhūtātmavikalpadṛṣṭipatitāśayā vimokṣatrayagocarapatitāśayopetāḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyerann iti |  etad arthaṃ mahāmate tathāgatā arhantaḥ samyaksaṃbuddhās tathāgatagarbhopadeśaṃ kurvanti | ata etan na bhavati tīrthakarātmavādatulyam |  tasmāt tarhi mahāmate tīrthakaradṛṣṭivinivṛttyarthaṃ tathāgatanairātmyagarbhānusāriṇā ca te bhavitavyam || 
佛告大慧：(4)「我說如來藏，不同外道所說之我。  大慧！有(5)時4 說空、無相、無願、如、實際、法性、法身、涅槃、離(6)自性、不生不滅、本來寂靜、自性涅槃，如是等(7)句，說如來藏已。如來、應供、等正覺，為斷愚(8)夫畏無我句故，說離妄想無所有境界如來(9)藏門。  大慧！未來現在菩薩摩訶薩，不應作(10)我見計著。  譬如陶家，於5 一泥聚，以人工水(11)木輪繩方便，作種種器。如來亦復如是，於(12)法無我離一切妄想相，以種種智慧善巧(13)方便，或說如來藏，或說無我。  以是因緣故，(14)說如來藏，不同外道所說之我。  是名說如(15)來藏。開引計我諸外道故，說如來藏，令離(16)不實我見妄想，入三解脫門境界，悕望疾得(17)阿耨多羅三藐三菩提，  是故如來、應供、等正(18)覺作如是說如來之藏。若不如是，則同外(19)道6 所說之我。  是故，大慧！為離外道見故，當(20)依無我如來之藏。」 
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The Blessed One replied: No, Mahāmati, my Tathāgata-garbha is not the same as the ego taught by the philosophers;  for what the Tathāgatas teach is the Tathāgata-garbha in the sense, Mahāmati, that it is emptiness, reality-limit, Nirvāṇa, being unborn, unqualified, and devoid of will-effort; the reason why the Tathāgatas who are Arhats and Fully-Enlightened Ones, teach the doctrine pointing to the Tathāgata-garbha is to make the ignorant cast aside their fear when they listen to the teaching of egolessness and to have them realise the state of non-discrimination and imagelessness.  I also wish, Mahāmati, that the Bodhisattva-Mahāsattvas of the present and future would not attach themselves to the idea of an ego [imagining it to be a soul].  Mahāmati, it is like a potter who manufactures various vessels out of a mass of clay of one sort by his own manual skill and labour combined with a rod, water, and thread, Mahāmati, that the Tathāgatas preach the egolessness of things which removes all the traces of discrimination by various skilful means issuing from their transcendental wisdom, that is, sometimes by the doctrine of the Tathāgata-garbha, sometimes by that of egolessness, and, like a potter, by means of various terms, expressions, and synonyms.  For this reason, Mahāmati, the philosophers' doctrine of an ego-substance is not the same (79) as the teaching of the Tathāgata-garbha.  Thus, Mahāmati, the doctrine of the Tathāgata-garbha is disclosed in order to awaken the philosophers from their clinging to the idea of the ego, so that those minds that have fallen into the views imagining the non-existent ego as real, and also into the notion that the triple emancipation is final, may rapidly be awakened to the state of supreme enlightenment.  Accordingly, Mahāmati, the Tathāgatas who are Arhats and Fully-Enlightened Ones disclose the doctrine of the Tathāgata-garbha which is thus not to be known as identical with the philosopher's notion of an ego-substance.  Therefore, Mahāmati, in order to abandon the misconception cherished by the philosophers, you must strive after the teaching of egolessness and the Tathāgata-garbha. 
 
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