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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 caturvidhaṃ nirvāṇam |  katamaccaturvidham? yaduta bhāvasvabhāvābhāvanirvāṇaṃ lakṣaṇavicitrabhāvābhāvanirvāṇaṃ svalakṣaṇabhāvābhāvāvabodhanirvāṇaṃ skandhānāṃ svasāmānyalakṣaṇasaṃtatiprabandhavyucchedanirvāṇam |  etan mahāmate caturvidhaṃ tīrthakarāṇāṃ nirvāṇaṃ na tu matpravacane |  matpravacane punar mahāmate vikalpakasya manovijñānasya vyāvṛttir nirvāṇam ity ucyate || 
(16)「復次，大慧！諸外道有四種涅槃。  云何為四？(17)謂：性自性非性涅槃、種種相性非性涅槃、自(18)相自性非性覺涅槃、諸陰自共相相續流注(19)斷涅槃。  是名諸外道四種涅槃。非我所說(20)法。  大慧！我所說者，妄想識滅，名為涅槃。」 
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§LIII
Further, Mahāmati, there are four kinds of Nirvana.  What are the four? They are: (1) the Nirvana which is attained when the self-nature of all things is seen as nonentity; (2) the Nirvana which is attained when varieties of individual marks characterising all things are seen as non-entities; (3) the Nirvana which is attained when there is the recognition of the non-existence of a being endowed with its own specific attributes; and (4) the Nirvana which is attained when there takes place the severance of the bondage conditioning the continuation of individuality and generality of the Skandhas.  Mahāmati, these four views of Nirvana belong to the philosophers and are not my teaching.  According to my teaching, Mahāmati, the getting rid of the discriminating Manovijñāna—this is said to be Nirvana. 
mahāmatir āha - nanu bhagavatā aṣṭau vijñānāni vyavasthāpitāni? bhagavān āha - vyavasthāpitāni mahāmate |  mahāmatir āha - tadyadi bhagavan vyavasthāpitāni, tatkathaṃ manovijñānasyaiva (52,1) vyāvṛttir bhavati na tu saptānāṃ vijñānānām? bhagavān āha - taddhetvālambanatvān mahāmate saptānāṃ vijñānānāṃ pravṛttir bhavati |  manovijñānaṃ punar mahāmate viṣayaparicchedābhiniveśena pravartamānaṃ vāsanābhir (*127) ālayavijñānaṃ prapuṣṇāti |  manaḥ sahitamātmātmīyagrāhābhiniveśamanyanākāreṇānupravartate |  abhinnaśarīralakṣaṇamālayavijñānahetvālambanaṃ svacittadṛśyaviṣayābhiniveśāc cittakalāpaḥ pravartate ’nyonyahetukaḥ |  udadhitaraṃgā iva mahāmate svacittadṛśyaviṣayapavaneritāḥ pravartante nivartante ca |  atastena mahāmate manovijñānena vyāvṛttena saptānāṃ vijñānānāṃ vyāvṛttir bhavati || 
(21)大慧白佛言：
「世尊！不建立八識耶？」

佛言：
「建(22)立。」  大慧白佛言：
「若建立者，云何離意識，非(23)七識？」

佛告大慧：
「彼因及彼攀緣故，七識不生。  (24)意識者，境界分段計著生習氣，長養藏識意(25)俱。  我我所計著思惟因緣生。  不壞身相藏識，(26)因攀緣自心現境界，計著心聚生，展轉相因。  (27)譬如海浪，自心現境界風吹，若生若滅，亦如(28)是。  是故意識滅，七識亦滅。」 
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Mahāmati said:
Does not the Blessed One establish eight Vijñānas?

The Blessed One replied:
I do, Mahāmati.  Mahāmati said:
If eight Vijñānas are established, why do you refer to the getting-rid of the Manovijñāna and not of the seven [other] Vijñānas [as well]?

The Blessed One said:
With the Manovijñāna as cause and supporter, Mahāmati, there rise the seven Vijñanas.  Again, Mahāmati, the Manovijñāna is kept functioning, as it discerns a world of objects and becomes attached to it, and by means of manifold habit-energy [or memory] (127) it nourishes the Ālayavijñāna.  The Manas is evolved along with the notion of an ego and its belongings, to which it clings and on which it reflects.  It has no body of its own, nor its own marks; the Ālayavijñāna is its cause and support. Because the world which is the Mind itself is imagined real and attached to as such, the whole psychic system evolves mutually conditioning.  Like the waves of the ocean, Mahāmati, the world which is the mind-manifested, is stirred up by the wind of objectivity, it evolves and dissolves.  Thus, Mahāmati, when the Manovijñāna is got rid of, the seven Vijñānas are also got rid of. 
tatredam ucyate - 
爾時，世尊欲重(29)宣此義，而說偈言： 
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So it is said: 
nāhaṃ nirvāmi bhāvena kriyayā lakṣaṇena ca |
vikalpahetuvijñāne nivṛtte nirvṛto hy aham || 2.177 || 
(496b1)「我不涅槃性， 所作及與相，
(2)妄想爾炎識， 此滅我涅槃。 
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179. I enter not into Nirvana by means of being, of work, of individual signs; I enter into Nirvana when the Vijñāna which is caused by discrimination ceases. 
taddhetukaṃ tadālambya manogatisamāśrayam |
hetuṃ dadāti cittasya vijñānaṃ ca samāśritam || 2.178 || 
(3)彼1 因彼攀緣， 意趣等成身，
(4)與因者是心， 為識之所依。 
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180. With it [i. e. the Manovijñāna] for its cause and support, the Manas secures its use; the Vijñāna causes the Citta to function, and is supported [by it]. 
yathā kṣīṇe mahā)odhe taraṃgāṇām asaṃbhavaḥ |
tathā vijñānavaicitryaṃ niruddhaṃ na pravartate || 2.179 || 
(5)如水大流盡， 波浪則不起，
(6)如是意識滅， 種種識不生。 
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181. Like a great flood where no waves are stirred because of its being dried up, the Vijñāna [-system] in its various forms ceases to work when there is the annihilation [of the Manovijñāna]. 
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