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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 mahāmate kriyākārakarahitāḥ sarvadharmā notpadyante ’kārakatvāt |  tenocyate ’nuptannāḥ sarvadharmāḥ |  niḥsvabhāvāḥ punar mahāmate sarvabhāvāḥ kena kāraṇenaḥ? yasmān mahāmate svabuddhyā vicāryamāṇānāṃ svasāmānyalakṣaṇābhāvā nāvadhāryante, tenocyante niḥsvabhāvāḥ sarvadharmā iti |  tatra anāyūhāniryūhāḥ punar mahāmate sarvadharmāḥ kena kāraṇena? yasmān mahāmate svasāmānyalakṣaṇam āyūhyamānaṃ nāyuhyate, niryūhyamānaṃ na niryūhyate |  ata etasmāt kāraṇān mahāmate sarvadharmā āyūhaniryūhavigatāḥ |  aniruddhāḥ punar mahāmate sarvadharmāḥ kena kāraṇena? yaduta bhāvasvabhāvalakṣaṇāsattvāt sarvadharmā nopalabhyante |  tenocyante ’niruddhāḥ sarvadharmā iti |  tatra (48,1) anityāḥ punar mahāmate sarvadharmāḥ kena kāraṇenocyante? (*116) yaduta lakṣaṇotpattyanityabhāvāt |  tenocyante anityāḥ sarvadharmā iti |  tatra nityāḥ punar mahāmate sarvadharmāḥ kena kāraṇena? yaduta lakṣaṇotpannānutpannābhāvādanityatayā nityāḥ |  tenocyante mahāmate nityāḥ sarvadharmā iti || 
「復次，大慧！一切法，離所作因緣不生，無作(494c1)者故，  一切法不生。  大慧！何故一切性離自(2)性？以自覺觀時，自共性相不可得故，  說一(3)切法不生。何故一切法不可持來，不可持(4)去？以自共相，欲持來，無所來；欲持去，無(5)所去；  是故一切法，離持來去。  大慧！何故一切(6)諸法不滅？謂性自性相無故，一切法不可得，  故一切法不滅。  大慧！何故一切法無常？謂相(8)起無常性，  是故說一切法無常。  大慧！何故一(9)切法常？謂相起無生性，無常常，  故說一切法(10)常。」 
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§XLVIII
Further, Mahāmati, all things being devoid of doing and doer are unborn; as there is no doer,  all things are therefore said to be unborn.  Mahāmati, all things are without self-nature. Why? Because, Mahāmati, when they are examined by self-knowledge, there are no such signs obtainable which characterise them with individuality and generality; therefore, all things are said to have no self-nature.  Again, Mahāmati, in all things there is no taking birth, no going-out. Why? Because, Mahāmati, the signs of individuality and generality are seen as existing and yet they are non-existent; they are seen as going out, and yet they do not go out.  For this reason, Mahāmati, all things are neither taking birth, nor are they going out.  Again, Mahāmati, all things are never annihilated. Why? For this reason that the individual signs that make up the self-nature of things are nonexistent, and all things are beyond reach.  Therefore, all things are said never to be annihilated.  Again, Mahāmati, all things are not eternal. Why? (116) Because the rising of individual signs is characterised with non-eternality.  Therefore, all things are said not to be eternal.  Again, Mahāmati, all things are eternal. Why? Because the rising of individual signs is no-rising and is non-existent; and all things are eternal because of their non-eternality.  Therefore, Mahāmati, all things are said to be eternal. 
tatredam ucyate - 
爾時，世尊欲重宣此義而說偈言： 
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Thus it is said: 
caturvidhaṃ vyākaraṇamekāṃśaṃ paripṛcchanam |
vibhajyaṃ sthāpanīyaṃ ca tīrthavādanivāraṇam || 2.171 || 
(11)「記論有四種， 一向1 及詰問，
(12)分別及止論， 以制諸外道。 
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173. 1 The four kinds of explanation are: direct statement, questioning, discernment, and setting aside; whereby the philosophers are kept away. 
sadasatorhyanutpādaḥ sāṃkhyavaiśeṣikaiḥ smṛtaḥ |
avyākṛtāni sarvāṇi tair eva hi prakāśitā || 2.172 || 
(13)有及非有生， 僧佉毘舍師，
(14)一切悉無記， 彼如是顯示。 
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174. The Sāṅkha and the Vaiśeshika philosophers teach birth from a being or from a non-being; all that are proclaimed by them are the inexplicables. 
buddhyā vivecyamānānāṃ svabhāvo nāvadhāryate |
tasmād anabhilāpyāste niḥsvabhāvāś ca deśitāḥ || 2.173 || 
(15)正覺所分別， 自性不可得，
(16)以離於言說， 故說離自性。」 
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175. When the self-nature [of all things] is examined by knowledge, it is beyond reach; therefore, they are without self-nature and unattainable. 
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