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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 mahāsattvo bhagavantam etad avocat - katamad bhagavan aṣṭottarapadaśatam?  bhagavān āha - utpādapadam anutpādapadam, nityapadam anityapadam, lakṣaṇapadam alakṣaṇapadam, sthityanyathātvapadam asthityanyathātvapadam, kṣaṇikapadam akṣaṇikapadam, svabhāvapadam asvabhāvapadam, śūnyatāpadam aśūnyatāpadam, ucchedapadam anucchedapadam, cittapadam acittapadam, madhyamapadam amadhyamapadam, śāśvatapadam aśāśvatapadam, (17,1) pratyayapadam apratyayapadam, hetupadam ahetupadam, kleśapadam akleśapadam, tṛṣṇāpadam atṛṣṇā(35*)padam, upāyapadam anupāyapadam, kauśalyapadam akauśalyapadam, śuddhipadam aśuddhipadam, yuktipadam ayuktipadam, dṛṣṭāntapadam adṛṣṭāntapadam, śiṣyapadam aśiṣyapadam, gurupadam agurupadam, gotrapadam agotrapadam, yānatrayapadam ayānatrayapadam, nirābhāsapadam anirābhāsapadam, praṇidhānapadam apraṇidhānapadam, trimaṇḍalapadam, atrimaṇḍalapadam, nimittapadam animittapadam, sadasatpakṣapadam asadasatpakṣapadam, ubhayapadam anubhayapadam, svapratyātmāryajñānapadam asvapratyātmāryajñānapadam, dṛṣṭadharmasukhapadam adṛṣṭadharmasukhapadam, kṣetrapadam akṣetrapadam, aṇupadam anaṇupadam, jalapadam ajalapadam, dhanvapadam adhanvapadam, bhūtapadam abhūtapadam, saṃkhyāgaṇitapadam asaṃkhyāgaṇitapadam, abhijñāpadam anabhijñāpadam, khedapadam akhedapadam, ghanapadam aghanapadam, śilpakalāvidyāpadam aśilpakalāvidyāpadam, vāyupadam avāyupadam, bhūmipadam abhūmipadam, cintyapadam acintyapadam, prajñaptipadam aprajñaptipadam, svabhāvapadam asvabhāvapadam, skandhapadam askandhapadam, sattvapadam asattvapadam, buddhipadam abuddhipadam, nirvāṇapadam anirvāṇapadam, jñeyapadam ajñeyapadam, tīrthyapadam atīrthyapadam, ḍamarapadam aḍamarapadam, māyāpadam amāyāpadam, svapnapadam asvapnapadam, marī(35*)cipadam amarīcipadam, bimbapadam abimbapadam, cakrapadam acakrapadam, gandharvapadam agandharvapadam, devapadam adevapadam, annapānapadam anannapānapadam, maithunapadam amaithunapadam, dṛṣṭapadam adṛṣṭapadam, pāramitāpadam apāramitāpadam, śīlapadam aśīlapadam, sobhabhāskaranakṣatrapadam asomabhāskaranakṣatrapadam, satyapadam asatyapadam, phalapadam aphalapadam, nirodhapadam anirodhapadam, nirodhavyutthānapadam anirodhavyutthānapadam, cikitsāpadam acikitsāpadam, lakṣaṇapadam alakṣaṇapadam, aṅgapadam anaṅgapadam, kalāvidyāpadam akalāvidyāpadam, dhyānapadam adhyānapadam, bhrāntipadam abhrāntipadam, dṛśyapadam adṛśyapadam, rakṣyapadam arakṣyapadam, vaṃśapadam avaṃśapadam, ṛṣipadam anarṣipadam, rājyapadam arājyapadam, grahaṇapadam agrahaṇapadam, ratnapadam aratnapadam, vyākaraṇapadam avyākaraṇapadam, icchantikapadam anicchantikapadam, strīpuṃnapuṃsakapadam astrīpuṃnapuṃsakapadam, rasapadam arasapadam, kriyāpadam akriyāpadam, dehapadam adehapadam, tarkapadam atarkapadam, calapadam acalapadam, indriyapadam anindriyapadam, saṃskṛtapadam asaṃskṛtapadam, hetuphalapadam ahetuphalapadam, kaniṣṭhapadam akaniṣṭhapadam, ṛtupadam anṛtupadam, drumagulmalatāvitānapadam a(37*)drumagulmalatāvitānapadam, vaicitryapadam avaicitryapadam, deśanāvatārapadam adeśanāvatārapadam, vinayapadam avinayapadam, bhikṣupadam abhikṣupadam, adhiṣṭhānapadam anadhiṣṭhānapadam, akṣarapadam anakṣarapadam | idaṃ tan mahāmate aṣṭottaraṃ padaśataṃ pūrvabuddhānuvarṇitam || 
()  (28)不生句生句。常句無常句。相句無相句。住異(29)句非住異句。刹那句非刹那句。自性句離自(482c1)性句。空句不空句。斷句不斷句。邊句非邊句。(2)中句非中句。常句非常句。7凡有三常此常梵音與上常音異也(3)縁句非縁句。因句非因句。煩惱句非煩惱句。(4)愛句非愛句。方便句非方便句。巧句非巧句。(5)淨句非淨句。成句非成句。譬句非譬句。弟子(6)句非弟子句。師句非師句。種性句非種性句。(7)三乘句非三乘句。所有句8無所有句。願句非(8)願句。三輪句非三輪句。相句非相句。有品句(9)非有品句。倶句非倶句。縁自聖智現法樂句(10)非現法樂句。刹土句非刹土句。阿㝹句非阿(11)㝹句。水句非水句。弓句非弓句。實句非實句。(12)數句非數句。9此物之數也數句非數句。10此數霜縷11反(13)明句非明句。虚空句非虚空句。雲句非雲句。(14)工巧12伎術明處句。13非明處句。風句非風句。(15)地句非地句。心句非心句。施設句非施設句。(16)自性句非自性句。陰句非陰句。衆生句非衆(17)生句。慧句非慧句。涅槃句非涅槃句。爾焔句(18)非爾焔句。外道句非外道句。荒亂句非荒亂(19)句。幻句非幻句。夢句非夢句。焔句非焔句。像(20)句非像句。輪句非輪句。揵闥婆句非揵闥婆(21)句。天句非天句。飮食句非飮食句。婬欲句非(22)婬欲句。見句非見句。波羅蜜句非波羅蜜句。(23)戒句非戒句。日月星宿句非日月星宿句。諦(24)句非諦句。果句非果句。滅起句非滅起句。治(25)句非治句。相句非相句。支句非支句。巧明處(26)句非巧明處句。禪句非禪句。迷句非迷句。現(27)句非現句。護句非護句。族句非族句。仙句非(28)仙句。王句非王句。攝受句非攝受句。14實句(29)非＊實句。記句非記句。一闡提句非一闡提(483a1)句。女男不男句非女男不男句。味句非味句。(2)事句非事句。身句非身句。覺句非覺句。動句(3)非動句。根句非根句。有爲句非有爲句。無(4)爲句非無爲句。因果句非因果句。色究竟句(5)非色究竟句。節句非節句。1欝樹藤句非＊欝(6)樹藤句。雜句非雜句。説句非説句。毘尼句(7)非毘尼句。比丘句非比丘句。處句非處句。字(8)句非字句。大慧。是百八句先佛所説。汝及諸(9)菩薩摩訶薩。應當修學 
()  (b4)生見不生見。常見無常見。相見無相見。住異(b5)見非住異見。刹那見非刹那見。離自性見非(b6)離自性見。空見不空見。斷見非斷見。心見非(b7)心見。邊見非邊見。中見非中見。變見非變見。(b8)縁見非縁見。因見非因見。煩惱見非煩惱見。(b9)愛見非愛見。方便見非方便見。巧見非巧見。(b10)淨見非淨見。相應見非相應見。譬喩見非譬(b11)喩見。弟子見非弟子見。師見非師見。性見非(b12)性見。乘見非乘見。寂靜見非寂靜見。願見非(b13)願見。三輪見非三輪見。相見非相見。有無立(b14)見非有無立見。有二見無二見。縁内身聖見(b15)非縁内身聖見。現法樂見非現法樂見。國土(b16)見非國土見。微塵見非微塵見。水見非＊水(b17)見。弓見非弓見。四大見非四大見。數見非數(b18)見。通見非通見。虚妄見非虚妄見。雲見非雲(b19)見。工巧見非工巧見。明處見非明處見。風見(b20)非風見。地見非地見。心見非心見。假名見非(b21)假名見。自性見非自性見。陰見非陰見。衆生(b22)見非衆生見。智見非智見。涅槃見非涅槃見。(b23)境界見非境界見。外道見非外道見。亂見非(b24)亂見。幻見非幻見。夢見非夢見。陽炎見非陽(b25)炎見。像見非像見。輪見非輪見。揵闥婆見非(b26)揵闥婆見。天見非天見。飮食見非飮食見。婬(b27)欲見非婬欲見。見非見見。波羅蜜見非波(b28)羅蜜見。戒見非戒見。日月星宿見非日月星(b29)宿見。諦見非諦見。果見非果見。滅見非滅見。(521c1)起滅盡定見非起滅盡定見。治見非治見。相(c2)見非相見。支見非支見。巧明見非巧明見。禪(c3)見非禪見。迷見非迷見。現＊見非現＊見。護見(c4)非護見。族姓見非族姓見。仙人見非仙人見。(c5)王見非王見。捕取見非捕取見。實見非實見。(c6)記見非記見。一闡提見非一闡提見。男女見(c7)非男女見。味見非味見。作見非作見。身見非(c8)身見。覺見非覺見。動見非動見。根見非根見。(c9)有爲見非有爲見。因果見非因果見。色究竟(c10)見非色究竟見。時見非時見。樹林見非＊樹(c11)林見。種種見非種種見。説見非説見。比丘(c12)見非＊比丘見。比丘尼見非比丘＊尼見。住持(c13)見非住持見。字見非字見。大慧。此百八見過(c14)去諸佛所説。汝及諸菩薩當如是學 
(c26)亦離於世俗　言語所成法
(c27)我當爲汝説　佛子應聽受  (c28)爾時大慧菩薩摩訶薩白佛言。世尊。何者是(c29)一百八句。 
.  . 
.  . 
At that moment Mahāmati the Bodhisattva-Mahāsattva said to the Blessed One: What is meant by the one hundred and eight statements?1   The Blessed One said: A statement concerning birth is no statement concerning birth; a statement concerning eternity is no statement concerning eternity. [The topics thus negated are as follows:2 ] the characteristic marks, abiding and changing, moment, self-nature, emptiness, annihilation, mind, the middle, permanence, causation, cause, the passions, desire, (35) means, contrivance, purity, inference [or conclusion], illustration, a disciple, a master, a family, the triple vehicle, imagelessness, vows, the triple circle, form, duality of being and non-being, bothness, the noble wisdom of self-realisation, the bliss of the present world, lands, atoms, water, a bow, reality, numbers and mathematics, the psychic powers, the sky, clouds, the arts and crafts and sciences, the wind, the earth, thinking, thought-constructions, self-nature, the aggregates, being, insight, Nirvāṇa, that which is known, the philosophers, disorder, a vision, a dream, (36) a mirage, a reflection, a circle made in the dark by a fire-brand, the city of the Gandharvas, the heavens, food and drink, sexuality, philosophical views, the Paramitas, morality, the moon and the sun and stars, truth, effect, annihilation and origination, medical treatment, the characteristic marks, the limbs, arts and sciences, Dhyāna, error, the seen [world], protection, dynasty, Rishi, kingdom, apprehension, treasure, explanation, the Icchantika, man, woman, and hermaphrodite, taste, action, the body, false intellection, motives, sense-organs, the Samskrita,3 cause and effect, the Kaniṣṭha,4 the seasons, a luxuriant growth of trees, vines and shrubs, (37) multiplicity, entering into the teaching, systems of morality, the Bhikshus, the powers added [by the Buddha], the lutes. These are the one hundred and eight statements recounted by the Buddhas of the past. 
1. Here is one of the most mysterious and unintelligible portions of the Laṅkāvatura sūtra. The Sanskrit word for “statement" is pada, which literally means, “foot-step," “a footing," “a position," “a subject," “an abode," “a matter of talk," “a portion of a line in a stanza," etc. For the Sanskrit pada the Chinese translators have “句", “見", “位", “住", but as they stand these translations do not give any sense to the general context. 句 is perhaps the best in retaining the original sense, but it is to be understood in the sense of “a proposition," “a statement," and each sentence containing this word in the following negations means that each subject referred to is not properly conceived, because, for instance, the concept of birth is not in accordance with the true understanding of reality. Birth stands against death, they are relative notions, and do not apply to a world where things are perceived in their absolute aspect. Therefore, any statement that might be made concerning birth are not at all true; birth is no-birth, death is no-death, and so on. Even of such notions as truth, realisation, self-nature, mind, paramitas, the same can be said; to make a statement about anything is to falsify it. Hence the series of negations as illustrated here. But the mysterious fact about them is the reference to so many trite subjects which are evidently in no direct connection with the teachings of the Mahāyāna. There must be something historical about these references of which the translator is at present quite ignorant. Another mystery here concerns the number of padas: why 108, and not more or less?  2. To avoid repetitions, the subjects alone are mentioned which are systematically negated in the text.  3. Anything that produces an effect.  4. A class of deities. 
 
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