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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 mahāmatir āha - yat punar etad uktaṃ bhagavatā - anutpannāḥ (*111) sarvabhāvā māyopamāś ceti |  nanu te bhagavan evaṃ bruvataḥ pūrvottaravacanavyāghātadoṣaḥ prasajyate, anutpādaṃ bhāvānāṃ māyopamatvenābhilapataḥ |  bhagavān āha - na mahāmate mamānutpādaṃ bhāvānāṃ māyopamatvenābhilapataḥ pūrvottaravacanavyāghātadoṣo bhavati |  tat kasya hetoḥ? yaduta utpādānutpādasvacittadṛśyamātrāvabodhāt sadasator bāhyabhāvābhāvān utpattidarśanān na mahāmate pūrvottaravacanavyāghātadoṣaḥ prasajyate |  kiṃ tu mahāmate tīrthakarakāraṇakṣotpattivyudāsārtham idam ucyate - māyāvadanutpannāḥ sarvabhāvāḥ |  tīrthakaramohavargā hi mahāmate sadasator bhāvānām utpattim icchanti na svavikalpavicitrābhiniveśapratyayataḥ |  mama tu mahāmate na saṃtrāsam utpadyate |  ata etasmāt kāraṇān mahāmate anutpādābhidhānam evābhidhīyate |  bhāvopadeśaḥ punar mahāmate saṃsāraparigrahārthaṃ ca nāstīty ucchedanivāraṇārthaṃ ca |  macchiṣyāṇāṃ vicitrakarmopapattyāyatanaparigrahārthaṃ bhāvaśabdaparigraheṇa saṃsāraparigrahaḥ kriyate |  māyābhāvasvabhāvalakṣaṇanirdeśena mahāmate bhāvasvabhāvalakṣaṇavyāvṛttyarthaṃ bālapṛthagjanānāṃ (*112) kṛdṛṣṭilakṣaṇapatitāśayānāṃ svacittadṛśyamātrānavadhāriṇāṃ hetupratyayakriyotpattilakṣaṇābhiniviṣṭhānāṃ nivāraṇārthaṃ māyāsvapnasvabhāvalakṣaṇān sarvadharmān deśayāmi |  ete bālapṛthagjanāḥ kudṛṣṭilakṣaṇāśayābhiniviṣṭā ātmānaṃ paraṃ ca sarvadharmā yathābhūtāvasthānadarśanādvisaṃvādayiṣyanti |  tatra yathābhūtāvasthānadarśanaṃ mahāmate sarvadharmāṇāṃ yaduta svacittadṛśyamātrāvatāraḥ || 
(8)大慧復白佛言：「如世尊所說，一切性無生，及(9)如幻，  將無世尊前後所說自相違耶？說無(10)生性如幻。」  佛告大慧：「非我說無生性如幻(11)前後相違過。  所以者何？謂生無生，覺自心現(12)量。有非有，外性非性，無生現。大慧！非我前後(13)說相違過，  然壞外道因生，故我說一切性(14)無生。  大慧！外道癡聚，欲令有無有生，非自(15)妄想種種計著緣。  大慧！我非有無有生，  是故(16)我以無生說而說。  大慧！說性者，為攝受生(17)死故，壞無見斷見故，  為我弟子攝受種種(18)業受生處故，以1 性聲說，攝受生死。  大慧！(19)說幻性自性相，為離性自性相故，墮愚夫(20)惡見相悕望，不知自心現量。壞因所作生，(21)緣自性相計著。說幻夢自性相一切法，  不(22)令愚夫惡見悕望，計著自及他一切法，如實(23)處見，作不正論。  大慧！如實處見一切法者，(24)謂2 起自心現量。」 
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XLV
Further, Mahāmati said: Now according to the Blessed One, all things are unborn (111) and resemble Māyā;  but, Blessed One, is there not the fault of contradiction between the previous statement and the later one? It is asserted by thee that that all things are unborn is due to their having the nature of Māyā.1   The Blessed One replied:
Mahāmati, when all things are asserted to be unborn because of their having the nature of Māyā, there is no fault of contradiction between my previous statement and my later one.  Why? Because birth is no-birth, when it is recognised that the world that presents itself before us is no more than Mind itself; and as to all external objects of which we state that they are or are not, they are to be seen as non-existent and unborn; and thus, Mahāmati, there is here no fault of contradiction between my previous statement and my later one.  But, Mahāmati, in order to cast aside the philosophers' thesis on birth by causation, it is asserted that all things are like Māyā and unborn.  Mahāmati, the philosophers who are the gathering of the deluded, foster the notion of deriving the birth of all things from that of being and non-being, and fail to regard it as caused by the attachment to the multidinousness which rises from the discrimination [of the Mind] itself.  Mahāmati, no fear rises in me [by making this statement].2   In this light, Mahāmati, the term "unborn" is to be understood.  Again, Mahāmati, the teaching that all things exist is given in order to admit transmigration, to check nihilism which says "Nothing is,"  and to make my disciples accept the doctrine that asserts the reality of karma in various forms and birth in the various worlds, for by admitting the terminology of existence we admit transmigration.  Mahāmati, the teaching that all things are characterised with the self-nature of Māyā is meant to make the ignorant and simple-minded cast aside the idea of self-nature in anything; (112) as they cherish the thoughts characterised with error, as they do not clearly grasp the meaning of the world which is no more than the Mind itself, they imagine and cling to causation, work, birth, and individual signs; in order to check this I teach that all things are characterised in their self-nature with the nature of Māyā and a dream.  Attached to erroneous thoughts they contradict both themselves and others by not seeing all things as they really and truly are.  Mahāmati, to see all things as they really and truly are means to realise that there is nothing to be seen but Mind itself. 
tatredam ucyate - 
爾時，世尊欲重宣此義而(25)說偈言： 
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So it is said: 
anutpāde kāraṇābhāvo bhāve saṃsārasaṃgrahaḥ |
māyādisadṛśaṃ paśyellakṣaṇaṃ na vikalpayet || 2.169 || 
(26)「無生作非性， 有性攝生死，
(27)觀察如幻等， 於相不妄想。 
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171. In the theory of no-birth, causation is not accepted [as is maintained by the ignorant]; where existence is accepted transmigration prevails; seeing that [all things] are like Māyā, etc., one does not discriminate individual signs. 
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