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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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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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(35,1) atha khalu mahāmatir bodhisattvaḥ punar api bhagavantam adhyeṣate sma -  deśayatu me bhagavān hetupratyayalakṣaṇaṃ sarvadharmāṇām, yena hetupratyayalakṣaṇāvabodhena ahaṃ ca anye ca bodhisattvā mahāsattvā sadasaddṛṣṭivikalparahitāḥ sarvabhāvanākramaṃ yugapad utpattiṃ na kalpayeyuḥ || 
(3)爾時大慧菩薩摩訶薩復請世尊：  「1 唯願為(4)說一切諸法緣因之相，以覺緣因相故，我(5)及諸菩薩離一切性，有無妄見；無妄想見，漸(6)次俱生。」 
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§XXXI
At that time Mahāmati again made a request of the Blessed One:  Pray tell me, Blessed One, about the causation of all things, whereby I and other Bodhisattva-Mahāsattvas can see into the nature of causation, and by getting rid of the discrimination [which issues in the philosophical views of] eternalism and nihilism, we may no more discriminate as to the gradual or simultaneous rising of all things. 
bhagavān āha - dviprakāraṃ mahāmate pratītyasamutpādahetulakṣaṇaṃ sarvadharmāṇāṃ yaduta bāhyaṃ ca ādhyātmikaṃ ca |  tatra bāhyapratītyasamutpādo mahāmate | mṛtpiṇḍadaṇḍacakrasūtrodakapuruṣaprayatnādipratyayair mahāmate ghaṭa utpadyate |  yathā ca mahāmate ghaṭo mṛtpiṇḍā deva, tan tubhyaḥ paṭāḥ, vīraṇebhyaḥ kaṭāḥ, bījādaṅkuraḥ, manthādipuruṣaprayatnayogād dadhno navanīta u(83*)tpadyate, evam eva mahāmate bāhyaḥ pratītyasamutpādaḥ pūrvottarottaro draṣṭavyam || 
佛告大慧：「一切法二種緣相，謂外及(7)內。  外緣者，謂泥團柱輪繩水木人工諸方便(8)緣，有瓶生。  如泥瓶、縷疊、草席、種2 芽、酪酥等，(9)方便緣生，亦復如是。是名外緣前後轉生。 
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Replied the Blessed One: Mahāmati, there are two factors of causation by which all things come into existence: external and inner.  Mahāmati, the external factors are a lump of clay, a stick, a wheel, thread, water, a worker, and his labour, the combination of all of which produces a jar.  As with the jar, Mahāmati, which is made of a lump of clay, or a piece of cloth made of thread, or a matting made of fragrant grass, or the sprout growing out of a seed, or fresh butter which is produced from sour milk by a man churning it with his own labour, (83) so it is, Mahāmati, with all things which, governed by external causes, appear one after another in continuous succession. 
tatra ādhyātmikaḥ pratītyasamutpādo yaduta avidyā tṛṣā karmetyevamādyā mahāmate dharmāḥ pratītyasamutpādasaṃjñāṃ pratilabhante |  ebhya utpannā mahāmate skandhadhātvāyatanākhyā dharmāḥ pratītyasamutpādasaṃjñāṃ pratilabhante |  te cāviśiṣṭāḥ, kalpyante ca bālaiḥ || 
云(10)何內緣？謂無明、愛、業等法，得緣名，  從彼生(11)陰、界、入法，得緣所起名。  彼無差別，而愚夫(12)妄想。是名內緣法。 
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As regards the inner factors of causation, Mahāmati, they are of such kind as ignorance, desire, and action, which make up our idea of causation.  Born of these, Mahāmati, there is the manifestation of the Skandhas, Dhātus, and Āyatanas.  They are not separable [realities]1 but discriminated [as such] by the ignorant. 
tatra hetur mahāmate ṣaḍūvidhaḥ | yaduta bhaviṣyad dhetuḥ saṃbandhahetur lakṣaṇahetuḥ kāraṇahetur vyañjanahetur upekṣāhetur mahāmate ṣaṣṭhaḥ |  tatra bhaviṣyad dhetur mahāmate hetukṛtyaṃ karoty adhyātmabāhyotpattau dharmāṇām |  saṃbandhahetuḥ punar mahāmate ālambanakṛtyaṃ karoty adhyātmikabāhyotpattau skandhabījādīnām |  lakṣaṇahetuḥ punar aparaṃ mahāmate anantarakriyālakṣaṇoparibaddhaṃ janayati |  kāraṇahetuḥ punar mahāmate ādhipatyādhikārakṛtyaṃ karoti cakravartinṛpavat |  vyañjanahetuḥ punar mahāmate utpannasya vikalpasya bhāvasya lakṣaṇoddyotanakṛtyaṃ karoti pradīpavadrūpādīnām |  upekṣāhetuḥ punar mahāmate vinivṛttikāle praba(84*)ndhakriyāvyucchittiṃ karoty avikalpotpattau || 
大慧！彼因者有六種，謂：(13)當有因、相續因、相因、作因、顯示因、待因。  當(14)有因者，作因已，內外法生。  相續因者，作攀(15)緣已，內外法生陰種子等。  相因者，作無間相，(16)相續生。  作因者，作增上事，如轉輪王。  顯示(17)因者，妄想事生已，相現作所作，如燈照色(18)等。  待因者，滅時作相續斷，不妄想性生。 
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Now, Mahāmati, there are six causes: (1) possibility-cause, (2) dependence-cause, (3) objectivity-cause, (4) agency-cause, (5) manifesting-cause, and (6) indifference-cause.2   The possibility-cause means, Mahāmati, that when a cause to be becomes effective there is the rising of things inner and outer.  The dependence-cause means, Mahāmati, that when conditions to be, become effective there is the rising of the Skandha-seeds, etc., inner and outer.  Further, the objectivity-cause means, Mahāmati, that bound by the objective world [the Vijñāna] keeps up its continuous activity.  Again, Mahāmati, the agency-cause means that like a sovereign king a cause invested with supreme authority asserts itself.  Again, the manifesting-cause means that when the discriminating faculty rises, as the result it reveals individual marks as a lamp does forms, etc.  Lastly, the indifference-cause means that when there is a dissolution (84) the power of combination discontinues, and there rises a state of non-discrimination. 
ete hi mahāmate svavikalpakalpitā bālapṛthagjanair na kramavṛttyā na yugapat pravartante |  tat kasya hetoḥ? yadi punar mahāmate yugapat pravarteran, kāryakāraṇavibhāgo na syād apratilabdhahetulakṣaṇatvāt |  atha kramavṛttyā pravarteran, alabdhasya lakṣaṇātmakatvāt kramavṛttyā na pravartate |  ajātaputrapitṛśabdavan mahāmate kramavṛttisaṃbandhayogā na ghaṭante |  tārkikāṇāṃ hetvārambaṇanirantarādhipatipratyayādibhir janyajanakatvān mahāmate kramavṛttyā notpadyante |  parikalpitasvabhāvābhiniveśalakṣaṇān mahāmate yugapan notpadyante |  svacittadṛśyadehabhogapraviṣṭhānatvāt svasāmānyalakṣaṇabāhyabhāvābhāvān mahāmate krameṇa yugapadvā notpadyante |  anyatra svacittadṛśyavikalpavikalpitatvād vijñānaṃ pravartate |  tasmāt tarhi mahāmate hetupratyayakriyāyogalakṣaṇakramayugapaddṛṣṭivigatena te bhavitavyam || 
大慧！(19)彼自妄想相愚夫，不漸次生，不俱生。  所以(20)者何？若復俱生者，作所作無分別，不得因(21)相故。  若漸次生者，不得3 我相故。  漸次4 生(22)不生，如不生子，無父名。  大慧！漸次生相續(23)方便不然，但妄想耳。因攀緣次第、增上緣(24)等生所生故。  大慧！漸次生不生，妄想自性(25)計著相故。  漸次俱不生，自心現受用故。自相(26)共相外性非性。  大慧！漸次俱不生，除5 自心(27)現，不覺妄想故相生。  是故因緣作事方便相，(28)當離漸次俱見。」 
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These, Mahāmati, are the outcome of discrimination carried on by the ignorant and simple-minded, and there is no gradual nor simultaneous rising of existence.  Why? Because, Mahāmati, if there is a simultaneous rising of existence, there would be no distinction between cause and effect, and there would be nothing to characterise a cause as such.  If a gradual rising is admitted, there is no substance that holds together individual signs, which makes gradual rising impossible.  While a child is not yet born, Mahāmati, the term father has no significance.3   The logician argues that there is that which is born and that which gives birth by the mutual functioning of such causal factors as cause, subsistence, continuity, acceleration, and others; and they conclude that there is a gradual rising of existence.  But, Mahāmati, this gradual rising does not obtain except by reason of their attachment to the notion of self-nature.  When the [ideas of] body, property, and abode are cherished in what is nothing but the manifestation of Mind itself, the external world is perceived under the aspects of individuality and generality, which, however, are not realities; and therefore, Mahāmati, neither a gradual nor a simultaneous rising of things is possible.  It is only when the Vijñāna evolves by reason of discrimination which discriminates the manifestation of Mind itself [that existence is said to come into view].  For this reason, Mahāmati, you must strive to get rid of notions of gradation and simultaneity in the combination of the causal activities. 
[(bm :: 2 :: Verse 140-44)tatredam ucyate -
na hy atrotpadyate kiṃcit pratyayair na nirudhyate |
utpadyante nirudhyante pratyayā eva kalpitāḥ || 2.140 || 
爾時，世尊欲重宣此義，而(29)說偈言：
(490b1)「一切都無生， 亦無因緣滅，
(2)於彼生滅中， 而起因緣想。 
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Thus it is said:
140 Nothing whatever is born or ceases to exist by reason of causation; when causation is discriminated there is birth and cessation. 
(36,1) (85*) na bhaṅgotpādasaṃkleśaḥ pratyayānāṃ nivāryate |
yatra bālā vikalpanti pratyayaiḥ sa nivāryate || 2.141 || 
(3)非遮滅復生， 相續因緣起，
(4)唯為斷凡愚， 癡惑妄想緣。 
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(85) 141 It is not to keep off the idea of birth and disappearance which takes place in causation; it is to keep off the wrong imagination as to causation, which is cherished by the ignorant. 
yaccāsataḥ pratyayeṣu dharmāṇāṃ nāsti saṃbhavaḥ |
vāsanair bhrāmitaṃ cittaṃ tribhave khyāyate yataḥ |
nābhūtvā jāyate kiṃcitpratyayair na virudhyate || 2.142 || 
(5)有無緣起法， 是悉無有生，
(6)習氣所迷轉， 從是三有現。 
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142 The being and non-being of things subject to causation has no reality; the triple world owes its existence to the Mind put into confusion by reason of habit-energy. 
vandhyāsutākāśapuṣpaṃ yadā paśyanti saṃskṛtam |
tadā grāhaś ca grāhyaṃ ca bhrāntiṃ dṛṣṭvā nivartate || 2.143 || 
(7)真實無生緣， 亦復無有滅，
(8)觀一切有為， 猶如虛空華。
(9)攝受及所攝， 捨離惑亂見， 
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143 Not ever being in existence, what things are there that are born? [but] in causation nothing is lost; when effect-producing objects (samskrita) are regarded as like unto a barren woman's child or a flower in the sky, one perceives that grasping (subject) and grasped (object) are an error and desists [from committing the same error]. 
na cotpādyaṃ na cotpannaḥ pratyayo ’pi na kiṃcana |
saṃvidyate kvacit kecid vayavahāras tu kathyate || 2.144 || 
(10)非已生當生， 亦復無因緣。
(11)一切無所有， 斯皆是言說。」 
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144 There is nothing that is to be born, nor is there anything that has been born; even causation is not; it is because of wordly usage that things are talked of as existing. 
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