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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    
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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.).
 
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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 -  nityam acintyaṃ ca bhagavatā pratyātmāryagatigocaraṃ paramārthagocaraṃ ca prabhāṣitam |  nanu bhagavaṃs tīrthakarā api nityācintyavādinaḥ kāraṇānām?  bhagavān āha - na mahāmate tīrthakarāṇāṃ kāraṇasya nityācintyatāṃ prāpnoti |  tat kasya hetoḥ? tīrthakarāṇāṃ mahāmate nityācintyaṃ na hetusvalakṣaṇayuktam |  yasya mahāmate nityācintyaṃ na hetusvalakṣaṇayuktam, tatkathaṃ kenābhivyajyate (60*) nityam acintyam iti?  nityācintyavādaḥ punar mahāmate yadi hetusvalakṣaṇayuktaḥ syāt, nityaṃ kāraṇādhīnahetulakṣaṇatvān nityam acintyaṃ na bhavati |  mama tu mahāmate paramārthanityācintyaṃ paramārthalakṣaṇahetuyuktaṃ bhāvābhāvavigataṃ  pratyātmāryādhigamalakṣaṇatvāl lakṣaṇavatparamārthajñānahetutvāc ca hetumadbhāvābhāvavigatatvādakṛtakākāśanirvāṇanirodhadṛṣṭāntasādharmyān nityam |  ata etan mahāmate tīrthakaranityācintyavādatulyaṃ na bhavati |  nityācintyataiveyaṃ mahāmate tathāgatānāṃ pratyātmāryajñānādhigamatathatā |  tasmāt tarhi mahāmate bodhisattvena mahāsattvena nityācintyapratyātmāryajñānādhigamāya yogaḥ karaṇīyaḥ || 
(23)爾時大慧菩薩摩訶薩白佛言。  世尊。世尊所(24)説常及不思議自覺聖趣境界及第一義境(25)界。  世尊。非諸外道所説常不思議因縁耶。  (26)佛告大慧。非諸外道因縁得常不思議。  所(27)以者何。諸外道常不思議。不因自相成。  若(28)常不思議。不因自相成者。何因顯現常不(29)思議  (486c1)復次大慧。不思議若因自相成者。彼則應(2)常。由作者因相。故常不思議不成。  ＊大慧。(3)我第一義常不思議。第一義因相成。離性非(4)性  得自覺性故有相。第一義智因故有因。(5)離性非性故。譬如無作虚空涅槃滅盡故(6)常。  如是大慧。不同外道常不思議論如是  (7)大慧。此常不思議諸如來自覺聖智所得。  是(8)故常不思議自覺聖智所得。應得修學 
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§XVII
At that time Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One:  According to the Blessed One's teaching, the eternal-unthinkable is the exalted condition of self-realisation and also of highest reality.  Now, do not the philosophers also talk about the creative agent being the eternal-unthinkable?  The Blessed One replied: No, Mahāmati, the eternal-unthinkable considered by the philosophers to be characteristic of their creator is untenable.  Why? Because, Mahāmati, the eternal-unthinkable as held by the philosophers is not in conformity with the idea of a cause itself.  When, Mahāmati, this eternal-unthinkable is not in conformity with the idea of a cause itself how can this be proved tenable?  (60) Again, Mahāmati, if what is claimed to be the eternal-unthinkable is in conformity with the idea of a cause [which is eternal] in itself, it can be eternal; but since the idea of a creator is based upon that of a [further] cause, it cannot be the eternal-unthinkable.  But, Mahāmati, my highest reality is the eternal-unthinkable since it conforms to the idea of a cause and is beyond existence and non-existence.  Because it is the exalted state of self-realisation it has its own character; because it is the cause of the highest reality it has its causation; because it has nothing to do with existence and non-existence it is no doer; because it is to be classed under the same head as space, Nirvāṇa, and cessation it is eternal.  Therefore, Mahāmati, it is not the same as the eternal-unthinkable of the philosophers;  the eternal-unthinkable of the Tathāgatas is thatness realised by noble wisdom within themselves.  For this reason, Mahāmati, let the Bodhisattva-Mahāsattva discipline himself in order to attain by means of noble wisdom the truth of self-realisation which is the eternal-unthinkable. 
punar aparaṃ mahāmate nityācintyatā tīrthakarāṇām anityabhāvavilakṣaṇahetutvāt |  na svakṛtahetulakṣaṇaprabhāvitatvān nityam |  yadi punar mahāmate tīrthakarāṇāṃ nityācintyatā kṛtakabhāvābhāvādanityatāṃ dṛṣṭvā anumānabuddhyā nityaṃ samāpyate, tenaiva hetunā mamāpi (61*) mahāmate kṛtakabhāvābhāvādanityatāṃ dṛṣṭvā nityamahetūpadeśāt || 
(9)復次大慧。外道常不思議。無常性異相因故。(10)非自作因相力故常  復次大慧。諸外道常不(11)思議於所作性非性無常見已思量計常。  大(12)慧。我亦以如是因縁所作者性非性。無常(13)見已。自覺聖境界説彼常無因。 
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Again, further, Mahāmati, the eternal-unthinkable of the philosophers is not characterised with eternality because it has a cause which is not eternal;  what they regard as eternal is not eternal as it is not characterised with the power that can create itself.  If again, Mahāmati, the philosophers prove the eternality of their eternal-unthinkable in contradistinction to the becoming and therefore the non-eternality of things created, Mahāmati, by the same reasoning (61) I can prove that their eternality has no reason to be known as such just because things created are non-eternal owing to their becoming. 
yadi punar mahāmate hetulakṣaṇasaṃyuktaṃ nityācintyatā, tīrthakarāṇāṃ hetubhāvasvalakṣaṇabhāvābhāvāc chaśaviṣāṇatulyā mahāmate nityācintyatā, vāgvikalpamātrā ca mahāmate tīrthakarāṇāṃ prasajyate |  tat kasya hetoḥ? yaduta vāgvikalpamātraṃ hi mahāmate śaśaviṣāṇaṃ svahetulakṣaṇābhāvāt |  mama tu mahāmate nityācintyatā pratyātmāryādhigamalakṣaṇahetutvāt kṛtakabhāvābhāvavarjitatvān nityam,  (27,1) na bāhyabhāvābhāvanityānityānupramāṇān nityam |  yasya punar mahāmate bāhyābhāvān nityānumānān nityācintyatvān nityam, tasyā nityācintyatāyāḥ svahetulakṣaṇaṃ na jānīte |  pratyātmādhigamāryajñānagocaralakṣaṇaṃ bahirdhā te mahāmate asaṃkathyāḥ || 
大慧。若復諸(14)外道因相成常不思議。因自相性非性。同於(15)兔角。此常不思議但言説妄想。諸外道輩有(16)如是過。  所以者何。謂但言説妄想同於兔(17)角。自因相非分。  大慧。我常不思議。因自覺(18)得相故。離所作性非性故常。非外性非性(19)無常思量計常。  大慧。若復外性非性無常。思(20)量計常不思議常。  而彼不知常不思議自因(21)之相。  去得自覺聖智境界相遠。彼不應説。 
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If again, Mahāmati, the eternal-unthinkable of the philosophers is in conformity with the idea of a cause, what they regard as characteristic of a cause is a non-entity like the horns of a hare; and, Mahāmati, their eternal-unthinkable is no more than a verbal discrimination, in which, Mahāmati, the philosophers' fault consists.  Why? Because, Mahāmati, mere verbal discriminations are, indeed, the hare's horns, on account of their having no characteristic of a self-cause.  Mahāmati, moreover, my eternal-unthinkable is really eternal because it finds its cause in the exalted state of self-realisation, and because it has nothing to do with a creator, with being and non-being.  Its eternality is not derived from the reasoning which is based upon the external notion of being and non-being, of eternity and non-eternity.  If the eternal-unthinkable is eternal in consideration of the non-existence and eternality of external things, we can say of this kind of the eternal-unthinkable that the philosophers do not know what is meant by characteristically self-caused.  As they are outside the state of self-realisation attainable by noble wisdom, Mahāmati, their discourse is not to the point. 
 
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