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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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punar aparaṃ mahāmatir āha - nanu bhagavan abhilāpasadbhāvāt santi sarvabhāvāḥ |  yadi punar bhagavan bhāvā na syuḥ, abhilāpo na pravartate |  pravartate ca |  tasmād abhilāpasadbhāvād bhagavan santi sarvabhāvāḥ |  bhagavān āha - asatām api mahāmate bhāvānām abhilāpaḥ kriyate |  yaduta śaśaviṣāṇakūrmaromavandhyāputrādīnāṃ (*105) loke dṛṣṭo ’bhilāpaḥ |  te ca mahāmate na bhāvā nābhāvāḥ, abhilapyante ca |  tadyad avocas tvaṃ mahāmate - abhilāpasadbhāvāt santi sarvabhāvā iti, sa hi vādaḥ prahīṇaḥ |  na ca mahāmate sarvabuddhakṣetreṣu prasiddho ’bhilāpaḥ |  abhilāpo mahāmate kṛtakaḥ |  kvacin mahāmate buddhakṣetre ’nimiṣaprekṣayā dharmo deśyate, kvacidiṅgitaiḥ, kvacidbhūvikṣepeṇa, kvacinnetrasaṃcāreṇa, kvacidāsyena, kvacidvijṛmbhitena, kvacidutkāsanaśabdena, (44,1) kvacitkṣetrasmṛtyā, kvacitspanditena |  yathā mahāmate animiṣāyāṃ gandhasugandhāyāṃ ca lokadhātau samantabhadrasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre animiṣair netraiḥ prekṣamāṇāste bodhisattvā mahāsattvā an utpattikadharmakṣāntiṃ pratilabhante anyāṃś ca samādhiviśeṣān, ata evāsmātkāraṇān mahāmate nābhilāpasadbhāvāt santi sarvabhāvāḥ |  dṛṣṭaṃ caitan mahāmate |  iha loke kṛmimakṣikaivamādyāḥ sattvaviśeṣā anabhilāpenaiva svakṛtyaṃ kurvanti || 
大慧復白佛言：「世尊！非言說有(22)性，有一切性耶？  世尊！若無性者，  言說不生。  (23)1 世尊！是故言說有性，有一切性。」  佛告大慧：(24)「無性而作言說，  謂兔角龜毛等，世間現言(25)說，  大慧！非性非非性，但言說耳。  如汝所說，(26)言說2 自性，有一切性者，汝論則壞。  大慧！(27)非一切剎土有言說。  言說者，是作3 耳。  或(28)有佛剎4 瞻視顯法，或有作相、或有揚眉、(29)或有動睛、或5 笑、或欠、或6 謦咳、或念剎土、(493b1)或動搖。  大慧！如7 瞻視，及香積世界，普賢如(2)來國土，但以8 瞻視令諸菩薩得無生法忍，(3)及9 殊勝三昧。是故，非言說有性有一切性。  大慧！見  此世界蚊蚋蟲蟻，是等眾生，無有(5)言說，而各辦事。」 
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§XLII
Further, Mahāmati said:
Blessed One, is it not because of the reality of words that all things are?  If not for words, Blessed One,  there would be no rising of things.  Hence, Blessed One, the existence of all things is by reason of the reality of words.  Said the Blessed One:
Even when there are no [corresponding] objects there are words, Mahāmati;  for instance, the hare's horns, the tortoise's hair, a barren woman's child, etc. (105)—they are not at all visible in the world but the words are;  Mahāmati, they are neither entities nor nonentities but expressed in words.  If, Mahāmati, you say that because of the reality of words the objects are, this talk lacks in sense.  Words are not known in all the Buddha-lands;  words, Mahāmati, are an artificial creation.  In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection, or by trembling.  Mahāmati, for instance, in the worlds of the Steady-Looking and in those of Exquisite Odours, and in the Buddha-land of Samantabhadra the Tathagata, Arhat, Fully-Enlightened One, the Bodhisattva-Mahāsattvas by steadily looking without a wink attain the recognition of all things as unborn and also various most excellent Samādhis. For this reason, Mahāmati, the validity of all things has nothing to do with the reality of words.  It is observed, Mahāmati,  even in this world that in the kingdom of such special beings as ants, bees, etc., they carry on their work without words. 
tatredam ucyate - 
爾時，世尊欲重宣此義而(6)說偈言： 
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Thus it is said: 
ākāśaṃ śaśaśṛṅgaṃ ca vandhyāyāḥ putra eva ca |
asanto hy abhilapyante tathā bhāveṣu kalpanā || 2.164 || 
(7)「如虛空兔角， 及與槃大子，
(8)無而有言說， 如是性妄想。 
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166. As space, the hare's horns, and a barren woman's child are non-entities except as expressed in words, so is this existence imagined. 
hetupratyayasāmagryāṃ bālāḥ kalpanti saṃbhavam |
(*106)ajānānā nayam idaṃ bhramanti tribhavālaye || 2.165 || 
(9)因緣和合法， 凡愚起妄想，
(10)不能如實知， 輪迴三有宅。」 
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167. When causes and conditions are in combination the ignorant imagine the birth [of this world]; (106) as they fail to understand this reason, they wander about in the triple world which is their dwelling. 
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