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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    
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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 ’nāgatāṃ janatāṃ samālokya punar api bhagavantam adhyeṣate sma - deśayatu me bhagavān yogābhisamayaṃ yathā bodhisattvā mahāsattvā mahāyogayogino bhavanti |  bhagavān āha - caturbhir mahāmate dharmaiḥ samanvāgatā bodhisattvā mahāyogayogino bhavanti |  katamaiś caturbhiḥ? yaduta svacittadṛśyavibhāvanatayā ca utpādasthi(80*)tibhaṅgadṛṣṭivivarjanatayā ca bāhyabhāvābhāvopalakṣaṇatayā ca svapratyātmāryajñānādhigamābhilakṣaṇatayā ca |  ebhir mahāmate caturbhir dharmaiḥ samanvāgatā bodhisattvā mahāsattvā mahāyogayogino bhavanti || 
(24)爾時，大慧菩薩摩訶薩，觀未來眾生，復請世(25)尊：「1 唯願為說修行無間，如諸菩薩摩訶薩(26)修行者大方便。」  佛告大慧：「菩薩摩訶薩成就(27)四法，得修行者大方便。  云何為四？謂：善分(28)別自心現、觀外性非性、離生住滅見、得自(29)覺聖智善樂，  是名菩薩摩訶薩成就四法，(489c1)得修行者大方便。 
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§XXX
At that time Mahāmati the Bodhisattva-Mahāsattva in consideration of future generations made this request again of the Blessed One: Pray tell me, Blessed One, about the perfecting of the discipline whereby the Bodhisattva-Mahāsattvas become great Yogins.  The Blessed One replied: There are four things, Mahāmati, by fulfilling which the Bodhisattvas become great Yogins.  What are the four? They are: (1) To have a clear understanding as to what is seen of Mind itself,1 (2) to discard the notions of birth, (80) abiding, and disappearance, (3) to look into [the truth] that no external world obtains, and (4) to seek for the attainment of inner realisation by noble wisdom.  Provided with these four things the Bodhisattva-Mahāsattvas become great Yogins. 
tatra kathaṃ mahāmate bodhisattvo mahāsattvaḥ svacittadṛśyavibhāvanākuśalo bhavati?  yaduta sa evaṃ pratyavekṣate - svacittamātram idaṃ traidhātukam ātmātmīyarahitaṃ nirīham āyūhaniyūhavigatam anādikālaprapañcadauṣṭhulyavāsanābhiniveśavāsitaṃ traidhātukavicitrarūpopacāropanibaddhaṃ dehabhogapratiṣṭhāgativikalpānugataṃ vikalpyate khyāyate ca |  evaṃ hi mahāmate bodhisattvo mahāsattvaḥ svacittadṛśyavibhāvanākuśalo bhavati || 
云何菩薩摩訶薩善分別(2)自心現？  謂：如是觀三界唯心分齊，離我我(3)所，無動搖、離去來，無始虛偽習氣所熏，三(4)界種種色行繫縛，身財建立，妄想隨入現。  是(5)名菩薩摩訶薩善分別自心現。 
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How, Mahāmati, does the Bodhisattva-Mahāsattva come to have a clear understanding as to what is seen of Mind itself?  He comes to it by recognising that this triple world is nothing but Mind itself, devoid of an ego and its belongings, with no strivings, no comings-and-goings; that this triple world is manifested and imagined as real, under the influence of the habit-energy accumulated since beginningless time by false reasoning and imagination, and with the multiplicity of objects and actions in close relationship, and in conformity with the ideas of discrimination, such as body, property, and abode.  Thus, Mahāmati, the Bodhisattva-Mahāsattva acquires a thoroughly clear understanding as to what is seen of Mind itself. 
kathaṃ punar mahāmate bodhisattvo mahāsattva utpādasthitibhaṅgadṛṣṭivivarjito bhavati?  yaduta māyāsvapnarūpajanmasadṛśāḥ sarvabhāvāḥ svaparobhayābhāvān notpadyante |  svacittamātrānusāritvād bāhyabhāvābhāvadarśanād vijñānānām apravṛttiṃ dṛṣṭvā pratyayānām akūṭarāśitvaṃ ca vikalpapratyayodbhavaṃ traidhā(81*)tukaṃ paśyanto ’dhyātmabāhyasarvadharmānupalabdhibhir niḥsvabhāvadarśanād utpādadṛṣṭivinivṛttau māyādidharmasvabhāvānugamād anutpattikadharmakṣāntiṃ pratilabhante |  aṣṭamyāṃ bhūmau sthitāḥ cittamanomanovijñānapañcadharmasvabhāvanairātmyadvayagatiparāvṛttyadhigamān manomayakāyaṃ pratilabhante || 
云何菩薩摩(6)訶薩善觀外性非性？  謂：炎、夢等一切性，無始(7)虛偽妄想習因，觀一切性自性。  菩薩摩訶薩(8)作如是善觀外性非性，是名菩薩摩訶薩(9)善觀外性非性。云何菩薩摩訶薩善離生住(10)滅見？謂：如幻、夢一切性，自他俱性不生，隨(11)入自心分齊故。見外性非性，見識不生及(12)緣不積聚，見妄想緣生，於三界內外一切(13)法不可得。見離自性，生見悉滅，知如幻等(14)諸法自性，得無生法忍。得無生法忍已，離(15)生住滅見，是名菩薩摩訶2 薩善分別離生(16)住滅見。云何菩薩摩訶薩得自覺聖智善樂？  (17)謂：得無生法忍，住第八菩薩地。得離心、意、(18)意識、五法、自性、二無我相，得意生身。」 
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How again, Mahāmati, does the Bodhisattva-Mahāsattva discard notions of birth, abiding, and disappearance?  By this it is meant that all things are to be regarded as forms born of a vision or a dream and have never been created since there are no such things as self, the other, or bothness.  [The Bodhisattvas] will see that the external world exists only in conformity with Mind-only; and seeing that there is no stirring of the Vijñānas and that the triple world is a complicated network of causation and owes its rise to discrimination, (81) they find that all things, inner and external, are beyond predicability, that there is nothing to be seen as self-nature, and that [the world] is not to be viewed as born; and thereby they will conform themselves to the insight that things are of the nature of a vision, etc., and attain to the recognition that things are unborn.  Establishing themselves on the eighth stage of Bodhisattvahood, they will experience a revulsion [in their consciousness] by transcending the Citta, Manas, and Manovijñāna, and the five Dharmas, and the [three] Svabhāvas, and the twofold Egolessness, and thereby attain the mind-made body (Manomayakāya). 
mahāmatir āha - manomayakāya iti bhagavan kena kāraṇena?  bhagavān āha - manomaya iti mahāmate manovadapratihataśīghragābhitvān manomaya ity ucyate |  tadyathā mahāmate mano ’pratihataṃ girikuḍyanadīvṛkṣādiṣv anekāni yojanaśatasahasrāṇi pūrvadṛṣṭānubhūtān viṣayānanusmaran svacittaprabandhāvicchinnaśarīram apratihatagati pravartate,  evam eva mahāmate manomayakāyasahapratilambhena māyopamasamena samādhinā balavaśitābhijñānalakṣaṇakusumitam āryagatinikāyasahajo mana iva pravartate ’pratihatagatiḥ pūrvapraṇidhānaviṣayān anusmaran sattvaparipākārtham |  evaṃ hi mahāmate bodhisattvo mahāsattva utpādasthitibhaṅgadṛṣṭivivarjito bhavati || 
「世尊！意(19)生身者，何因緣？」  佛告大慧：「意3 生者，譬如意(20)去，迅疾無礙，故名意生。  譬如意去，石壁無(21)礙，於彼異方無量4 由延，因先所見，憶念不(22)忘，自心流注不絕，於身無障礙生。  大慧！(23)如是意生身，得一時俱。菩薩摩訶薩意生身，(24)如幻三昧力自在神通，妙相莊嚴，聖種類身，(25)一時俱生。猶如意生，無有障礙，隨所憶念(26)本願境界，為5 成熟眾生，得自覺聖智善樂。   
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Thus, Mahāmati, the Bodhisattva-Mahāsattva will discard the notion of birth, abiding, and disappearance.2 Said Mahāmati,3 what is meant by the will-body, Blessed One?  The Blessed One replied: It means that one [in this body] can speedily move unobstructed as he wills; hence the will-body, Mahāmati.  For instance, Mahāmati, the will [or mind] travels unobstructed over mountains, walls, rivers, trees, etc., many a hundred thousand yojanas they may be away, when a man recollects the scenes which had previously come into his perception, while his own mind keeps on functioning in his body without the least interruption or hindrance.  In the same fashion, Mahāmati, the will-body, in the attainment of the Samādhi called Māyā-like and adorned with such marks as the powers, the psychic faculties, and the self-control, will be born in the noble paths and assemblies, moving about as freely as he wishes, as he recalls his original vows and worlds in order to bring all beings to maturity.  4  
tatra kathaṃ mahāmate bodhisattvo mahāsattvo bāhyabhā(82*)vābhāvopalakṣaṇakuśalo bhavati?  yaduta marīcisvapnakeśoṇḍukaprakhyā mahāmate sarvabhāvāḥ |  anādikālaprapañcadauṣṭhulyavicitravipākavikalpavāsanābhiniveśahetukāḥ sarvabhāvasvabhāvā iti saṃpaśyan pratyātmāryajñānagativiṣayam abhilaṣate |  ebhir mahāmate caturbhir dharmaiḥ samanvāgatā bodhisattvā mahāsattvā mahāyogayogino bhavanti |  atra te mahāmate yogaḥ karaṇīyaḥ || 
    (27)如是菩薩摩訶薩，得無生法忍，住第八菩(28)薩地，轉捨心、意、意識、五法、自性、二無我相身，(29)及得意生身，得自覺聖智善樂。  是名菩薩(490a1)摩訶薩成就四法，得修行者大方便。  當如(2)是學。」 
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Then, Mahāmati, what is meant by the Bodhisattva-Mahāsattva (82) having a good insight into the non-existence of external objects?  It means, Mahāmati, that all things are like unto a mirage, a dream, a hair-net;  and seeing that all things are here essentially because of our attachment to the habit-energy of discrimination which has been maturing since beginningless time on account of false imagination and erroneous speculation, the Bodhisattvas will seek after the attainment of self-realisation by their noble wisdom.  Mahāmati, furnished with these four things, Bodhisattva-Mahāsattvas become great Yogins.  Therefore, in these, Mahāmati, you should exercise yourself. 
 
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