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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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atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etam evārtham adhyeṣate sma -  deśayatu me bhagavān punar api vāgvikalpābhivyaktigocaram |  kutra kasmāt kathaṃ kena bhagavan nṛṇāṃ vāgvijñaptivikalpaḥ pravartate?  bhagavān āha - śirauronāsākaṇṭhatālvoṣṭhajihvādantasamavāyān mahāmate vāk pravartamānā pravartate |  mahāmatir āha - kiṃ punar bhagavan vā(87*)gvikalpād anyota ananyā?  bhagavān āha - na hi mahāmate vāg vikalpādanyā nānanyā |  tat kasya hetoḥ? yaduta taddhetūtpattilakṣaṇatvān mahāmate vāgvikalpaḥ pravartate |  yadi punar mahāmate vāg vikalpād anyā syāt, avikalpahetukī syāt |  athānanyā syāt, arthābhivyaktitvād vāg na kuryāt | sā ca kurute |  tasmān nānyā nānanyā || 
爾時大慧菩(26)薩摩訶薩，復以此義勸請世尊：  「1 唯願更說(27)言說妄想所現境界。世尊！  何處、何故、云何、何(28)因，眾生妄想言說生？」  佛告大慧：「頭胸喉鼻脣(29)舌齗齒和合出音聲。」  大慧白佛言：「世尊！言(490c1)說妄想為異為不異？」  佛告大慧：「言說、妄想(2)非異非不異。  所以者何？謂彼因生相故。  大(3)慧！若言說、妄想異者，妄想不應是因。  若不(4)異者，語不顯義，而有顯示。  是故非異非不(5)異。」 
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§XXXIII
At that time again, Mahāmati the Bodhisattva-Mahāsattva requested of the Blessed One to speak on this subject:  Pray tell me again, Blessed One, about the conditions whereby the word-discrimination manifests itself.  Where, whence, how, and by whom do words indicating discrimination take place among the people?  Said the Blessed One: Mahāmati, the word-discrimination goes on taking place by the coordination of the head, chest, nose, throat, palate, lips, tongue, and teeth.  Said Mahāmati; Again, Blessed One, (87) are words to be considered different (anya) or not-different (ananya) from discrimination?  Replied the Blessed One: Mahāmati, they are neither different nor not-different.  Why? Because words rise, Mahāmati, with discrimination as their cause.  If, Mahāmati, words are different from discrimination, they cannot have it for cause.  Then if they are not different, words cannot express the sense, which they do.  Therefore, words and discrimination are neither different nor not-different. 
(37,1) punar api mahāmatir āha - kiṃ punar bhagavan vacanam eva paramārthaḥ, uta yadvacanenābhilapyate sa paramārthaḥ?  bhagavān āha - na mahāmate vacanaṃ paramārthaḥ, na ca yadvacanenābhilapyate sa paramārthaḥ |  tat kasya hetoḥ? yaduta paramārthāryasukhābhilāpapraveśitvāt paramārthasya vacanaṃ na paramārthaḥ |  paramārthasyu mahāmate āryajñānapratyātmagatigamyo na vāgvikalpabuddhigocaraḥ |  tena vikalpo nādbhāvayati paramārtham |  vacanaṃ punar mahāmate utpannapradhvaṃsi capalaṃ parasparapratyayahetusamutpannam |  yacca mahāmate parasparapratyayahetusamutpannaṃ tatparamārthaṃ nodbhāvayati |  svaparalakṣaṇābhāvān mahāmate bāhyalakṣaṇaṃ nodbhāvayati || 
大慧復白佛言：「世尊！為言說即是第一(6)義，為所說者是第一義？」  佛告大慧：「非言說(7)是第一義，亦非所說是第一義。  所以者何？謂(8)第一義聖樂言說所入是第一義，非言說是(9)第一義。  第一義者，聖智自覺所得，非言說妄(10)想覺境界。  是故言說、妄想，不顯示第一義。  (11)言說者，生滅動搖展轉因緣起。  若展轉因緣(12)起者，  言說相不顯示第一義。 
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Then Mahāmati said: Again, Blessed One, are words themselves the highest reality? or is what is expressed in words the highest reality?  The Blessed One replied: Mahāmati, words are not the highest reality, nor is what is expressed in words the highest reality.  Why? Because the highest reality is an exalted state of bliss, and as it cannot be entered into by mere statements regarding it, words are not the highest reality.  Mahāmati, the highest reality is to be attained by the inner realisation of noble wisdom; it is not a state of word-discrimination;  therefore, discrimination does not express the highest reality.  And then, Mahāmati, words are subject to birth and destruction; they are unsteady, mutually conditioning, and are produced by the law of causation.  And again, Mahāmati, what is mutually conditioning and produced by the law of causation cannot express the highest reality, because the indications [pointing to the distinction between] self and not-self are non-existent.  Mahāmati, words are these indications and do not express [the highest reality]. 
(88*) punar aparaṃ mahāmate svacittadṛśyamātrānusāritvād vividhavicitralakṣaṇabāhyabhāvābhāvād vāgvikalpaḥ paramārthaṃ na vikalpayati |  tasmāt tarhi mahāmate vāgvicitravikalparahitena te bhavitavyam || 
復次，大慧！隨入(14)自心現量故，種種相外性非性，言說、妄想不(15)顯示第一義。  是故，大慧！當離言說、諸妄想(16)相。」 
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(88) Further, Mahāmati, word-discrimination cannot express the highest reality, for external objects with their multitudinous individual marks are non-existent, and only appear before us as something revealed out of Mind itself.  Therefore, Mahāmati, you must try to keep yourself away from the various forms of word-discrimination. 
 
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