You are here: BP HOME > TLB > Laṅkāvatārasūtra > fulltext
Laṅkāvatārasūtra

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
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.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
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
Back to library
atha khalu mahāmatir bodhisattvaḥ punar api bhagavantam etad avocat -  pratītyasamutpādaṃ punar bhagavatā deśayatā kāraṇavyapadeśa eva kṛto na svanayaprakṛtyavasthānakathā |  tīrthakarā api bhagavan kāraṇata utpattiṃ varṇayanti, yaduta pradhāneśvarapuruṣakālāṇupratyayebhyo bhāvānāmutpattayaḥ |  kiṃ tu bhagavatā pratyayaparyāyāntareṇotpattir varṇyate bhāvānām |  na ca siddhāntaviśeṣāntaram |  sadasato hi bhagavaṃs tīrthakarā apy utpattiṃ varṇayanti, bhūtvā ca vināśaṃ pratyayair bhāvānām |  yad apy uktaṃ bhagavatā - avidyāpratyayāḥ saṃskārā yāvajjarāmaraṇam iti, ahetuvādavyapadeśa eṣa bhagavatānuvarṇitaḥ, na sa hetuvādaḥ |  yugapadvayavasthitānāṃ bhagavannetadbhavati - asmin satīdaṃ bhavatīti, na kramavṛttyapekṣāvasthitānām |  kiṃ tu tīrthakaravyapadeśa eva bhagavan (*104) viśiṣyate na tvadīyam |  tat kasya hetoḥ? tīrthakarāṇāṃ hiṃ bhagavan kāraṇamapratītyasamutpannaṃ kāryamabhinirvartayati |  tava tu bhagavan kāraṇamapi kāryāpekṣaṃ kāryamapi kāraṇāpekṣam |  hetupratyayasaṃkaraś ca evam anyonyānavasthā prasajyate |  ahetutvaṃ ca bhagavan lokasya - asmin satīdaṃ bruvataḥ |  bhagavān āha - na mahāmate mamāhetukakāraṇavādo hetupratyayasaṃkaraś ca prasajyate - asmin satīdaṃ bruvataḥ, grāhyagrāhakābhāvāt, svacittadṛśyamātrāvabodhāt |  ye tu mahāmate grāhyagrāhakābhiniviṣṭāḥ svacittadṛśyamātraṃ nāvabudhyante bāhyasvaviṣayabhāvābhāvatvena, teṣāṃ mahāmate eṣa doṣaḥ prasajyate, na tu mama pratītyakāraṇavyapadeśaṃ kurvataḥ || 
(5)爾時，大慧菩薩摩訶薩復白佛言：  「世尊！佛說(6)緣起，1 如是說因緣，不自說道。  世尊！外道(7)亦說因緣，謂：勝、自在、時、微塵生，如是諸性(8)生。  然，世尊所謂因緣生諸性，言說有間悉(9)檀、  無間悉檀2 。  世尊！外道亦說(10)有無有生，世尊亦說無有生，生已滅。  如世尊(11)所說：『無明緣行，乃至老死』，此是世尊無因說，(12)非有因說。  世尊建立作如是說：『此有故彼(13)有』，非建立漸生，  觀外道說勝，非如來也。(14)所以者何？  所以者何？世尊！外道說因，不從緣生而有(15)所生。  世尊說觀因有事，觀事有因。  如是(16)因緣雜亂，  如是展轉無窮。」  佛告大慧：「我非(17)無因說，及因緣雜亂說。此有故彼有者，攝所(18)攝非性，覺自心現量。  大慧！若攝所攝計著，不(19)覺自心現量，外境界性非性，彼有如是過，(20)非我說緣起。我常說言：『因緣和合而生諸法』，(21)非無因生。」 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
§XLI
At that time again Mahāmati the Bodhisattva said thus to the Blessed One:  The chain of origination as told by the Blessed One depends on a cause producing an effect, and that it is not a theory established on the principle of a self-originating substance.  The philosophers also proclaim a causal origination when they say that all things rise conditioned by a supreme spirit, Iśvara, a personal soul, time, or atom.  How is it that the rise of all things is explained by the Blessed One in another terminology bearing on causation  but in its meaning not different?  Blessed One, the philosophers explain birth from being and non-being, while, according to the Blessed One, all things coming into existence from nothingness pass away by causation,1   that is to say, the Blessed One has Ignorance from which there rises Mental Conformation until we reach Old Age and Death. This teaching as explained by the Blessed One is the doctrine of no-causation and not that of causation.  According to the Blessed One,2 "that being so, this is"—if this is simultaneous conditionality and not successive mutuality, it is not right.  There, Blessed One, the philosophers, (104) teaching excels, and not thine.  Why? The cause assumed by the philosophers is not dependent upon the chain of origination and produces effects.  But, Blessed One, thy cause has reference to its effect and the effect to its cause,  and thus there is an interconnection of causal links, and from this mutuality follows the fault of non-finality.  When people talk about, "That being so, this is. " there is a state of causelessness.  Replied the Blessed One:
Not so, Mahāmati, mine is not a causeless theory of causation which results in an [endless] interconnection of causes and conditions. I speak of "That being so, this is" because of my seeing into the nature of the external world which is nothing but Self-Mind and because of its unreality of grasped (object) and grasping (subject).  However, Mahāmati, when people clinging to the notion of grasped and grasping fail to understand the world as something seen of Mind itself; and, Mahāmati, by them the fault is committed as they recognise the external world as real with its beings and non-beings, but not by my theory of causation. 
 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login