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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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(*114) punar aparaṃ mahāmate yuktihetubuddhivaikalyāt kutārkikā durvidagdhamatayo ’nāgate ’dhvani pṛṣṭā vidvadbhir ekatvānyatvobhayānubhayadṛṣṭilakṣaṇavinirmuktam antadvayavidhiṃ pṛcchadbhir evaṃ vakṣyanti - apraśnam idaṃ nedaṃ yoniśa iti, yaduta rūpādibhyo ’nityatā anyā ananyeti |  evaṃ nirvāṇaṃ saṃskārebhyo lakṣaṇāllakṣaṇaṃ guṇebhyo guṇī bhūtebhyo bhautikaṃ dṛśyād darśanaṃ pāṃśubhyo ’ṇavo jñānādyoginaḥ, evamādyenottarottarakramalakṣaṇavidhinā avyākṛtāni pṛṣṭāḥ sthāpanīyaṃ bhagavatā avyākṛtam iti vakṣyanti |  na tu te mohapuruṣā evaṃ jñāsyanti yathā śrotṝṇāṃ buddhivaikalyāt tathāgatā arhantaḥ samyaksaṃbuddhā utrāsapadavivarjanārthaṃ sattvānāṃ na vyākurvanti |  avyākṛtāny api ca mahāmate tīrthakaradṛṣṭivādavyudāsārthaṃ nopadiśyante tathāgataiḥ |  tīrthakarā hi mahāmate evaṃvādinaḥ - yaduta sa jīvastaccharīram, anyo jīvo ’nyaccharīram, ityevamādye ’vyākṛtavādaḥ |  tīrthakarāṇāṃ hi mahāmate kāraṇavisaṃmūḍhānāmavyākṛtaṃ na tu matpravacane |  matpravacane tu mahāmate grāhyagrāhakavisaṃyukte vikalpo na pravartate |  (*115) teṣāṃ kathaṃ sthāpyaṃ bhavet ? ye tu mahāmate grāhyagrāhakābhiniviṣṭāḥ svacittadṛśyamātrānavadhāritamatayasteṣāṃ sthāpyaṃ bhavati |  caturvidhapadapraśnavyākaraṇena mahāmate tathāgatā arhantaḥ samyaksaṃbuddhāḥ sattvebhyo dharmaṃ deśayanti |  sthāpanīyam iti mahāmate kālāntaradeśanaiṣā mayā kṛtā aparipakvendriyāṇām |  na tu paripakvendriyāṇāṃ sthāpyaṃ bhavati || 
(13)「復次，大慧！未來世智者，1 當以離一異、俱不(14)俱見相，我所通義，問無智者。彼即答言：『此(15)非正問。』謂色等常無常，為異不異？  如是涅(16)槃、諸行相所相、求那所求那造所造、見所見、(17)塵及微塵、修與修者，如是比展轉相。如是(18)等問，而言佛說無記止論。  非彼癡人之所(19)能知，謂聞慧不具故。如來、應供、等正覺，令(20)彼離恐怖句故，說言無記，不為記說。  又止(21)外道見論故，而不為說。  大慧！外道作如是(22)說，謂：『命即是身。』如是等無記論。  大慧！彼諸(23)外道愚癡，於因作無記論，非我所說。  大慧！(24)我所說者，離攝所攝，妄想不生。  云何止彼？(25)大慧！若攝所攝計著者，不知自心現量，故(26)止彼。  大慧！如來、應供、等正覺，以四種記論(27)為眾生說法。  大慧！止記論者，我時時說，  為(28)根未熟，不為熟者。(29) 
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§XLVII
(114) Further, Mahāmati, in the time to come, those wrong-headed ones who are inclined to false speculations owing to their deficiency of knowledge concerning truth and cause may be asked by the wise, regarding that which is liberated from the dualistic conceptions of things such as oneness and otherness, bothness and not-bothness; and thus asked, they may answer, saying, "It is no question; it is not at all properly put—that is to say, the question: Are form, etc. and transiency to be considered one or different?"  In the same way, Nirvana and the Skandhas, indices and indicated, qualities and qualified, realities and the elements, seen and seeing, dust and atoms, knowledge and the Yogins—[are these to be considered one or different?] Such questions concerning the various aspects of existence lead successively from one thing to another without end, and those who are asked about these unexplainable questions would declare that they were put aside by the Blessed One as impossible to answer.  However, these deluded people are unable to realise [the meaning of] what they heard [from the Buddha] because of their deficiency of knowledge. The Tathagatas, Arhats, Fully-Enlightened Ones do not explain these things to all beings because of their wish to keep the latter from the fear-inspiring phrases.  Mahāmati, these inexplicables (vyāhṛiāni) are not taken up for consideration by the Tathagatas in order to keep the philosophers away from their wrong views and theories.  Mahāmati, the philosophers may declare thus: what life is that is the body, or life is one thing, body is another. In these they make inexplicable statements.  Mahāmati, entirely bewildered by the idea of a creator, the philosophers make an inexplicable statement, but that is not found in my teaching.  In my teaching, Mahāmati, discrimination does not take place because I teach to stand above grasped and grasping.  (115) How could there be any setting aside here? But, Mahāmati, to those who are addicted to grasped and grasping, as they do not have a thorough understanding of the world which is no more than what is seen of the Mind itself, there is something to be set aside [as inexplicable].  Mahāmati, the Tathagatas, Arhats, Fully-Enlightened Ones teach the Dharma to all beings by means of the four forms of questioning and answering.  As to the propositions that are set aside [as inexplicable], Mahāmati, they are made use of by me on some other occasions for those whose senses are not yet fully matured;  but for those of matured senses there is nothing to set aside. 
 
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