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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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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 api mahāmatir āha - deśayatu me bhagavān pratyātmāryajñānagatilakṣaṇamekayānaṃ ca, yena bhagavan pratyātmaikayānagatilakṣaṇena ahaṃ ca anye ca bodhisattvā mahāsattvāḥ pratyātmāryajñānaikayānakuśalā aparapraṇeyā bhaviṣyanti buddhadharmeṣu || 
(26)大慧菩薩摩訶薩復白佛言：
「世尊！1 唯願為(27)說自覺聖智相及一乘，若2 說自覺聖智相(28)及一乘，我及餘菩薩善自覺聖智相及一乘，(29)不由於他，通達佛法。」 
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§LVI
Further, Mahāmati said:
Pray tell me, Blessed One, about the one vehicle that characterises the inner realisation of noble wisdom, whereby, Blessed One, I and other Bodhisattva-Mahāsattvas, becoming conversant with the one vehicle which marks the inner attainment of noble wisdom, may be established without depending on anybody else in the teaching of the Buddha. 
bhagavān āha - tena hi mahāmate śṛṇu, sādhu ca suṣṭhu ca manasikuru | bhāṣiṣye ’haṃ te |  sādhu bhagavann iti mahāmatir bodhisattvo mahāsattvo bhagavataḥ pratyaśrauṣīt |  bhagavāṃs tasyaitad avocat - pramāṇāptopadeśavikalpābhāvān mahāmate bodhisattvo mahāsattva ekākī rahogataḥ svapratyātmabuddhyā vicārayatyaparapraṇeyo dṛṣṭivikalpavivarjita uttarottara tathāgatabhūmipraveśanatayā vyāyamate |  etan mahāmate svapratyātmāryajñānagatilakṣaṇam |  tatra ekayānagatilakṣaṇaṃ katamat? (55,1) yaduta ekayānamārgādhigamāvabodhād ekayānam iti vadāmi |  ekayānamārgādhigamāvabodhaḥ katamaḥ? yaduta grāhyagrāhakavikalpayathābhūtāvasthānādapravṛttervikalpasya ekayānāvabodhaḥ kṛto bhavati |  eṣa ekayānāvabodho mahāmate (*134) nānyatīrthyaśrāvakapratyekabuddhabrahmādibhiḥ prāptapūrvo ’nyatra mayā |  ata etasmāt kāraṇān mahāmate ekayānamity ucyate || 
佛告大慧：
「諦聽，諦聽！(497b1)善思念之，當為汝說。」  大慧白佛言：
「唯然受(2)教。」  佛告大慧：
「前聖所知，轉相傳授，妄想無(3)性，菩薩摩訶薩，獨一靜處，自覺觀察，不由於(4)他，離見妄想，上上昇進，入如來地，  入如來地，是名自(5)覺聖智相。  大慧！云何一乘相？謂：得一乘道(6)覺，我說一乘。  云何得一乘道覺？謂：攝所攝(7)妄想，如實處不生妄想，是名一乘覺。  大慧！(8)一乘覺者，非餘外道、聲聞、緣覺、梵天王等之(9)所能得，唯除如來。  以是故，說名一乘。」 
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Said the Blessed One:
Then, Mahāmati, listen well and reflect within yourself as I tell you.  Mahāmati the Bodhisattva-Mahāsattva said, Yes, I will, Blessed One; and gave ear to the Blessed One.  Thereupon the Blessed One said:
In accordance with the authoritative teachings in which there are no discriminations, Mahāmati, let the Bodhisattva-Mahāsattva retire by himself to a quiet secluded place, where he may reflect within himself, not relying on anybody else, but by means of his own inner intelligence, in order to discard erroneous views and discriminations, make successive advances and exert himself to finally enter upon the stage of Tathagatahood.  This, Mahāmati, is the characteristic feature of the inner realisation to be gained by means of noble wisdom.  What characterises the way of the one vehicle? I call it the one vehicle because thereby one recognises and realises the path leading to the one vehicle.  How is this path of the one vehicle to be recognised and realised? The recognition of the one vehicle is obtained when there is no rising of discrimination by doing away with the notion of grasped and grasping and by abiding in the reality of suchness (yathābhūta).  Mahāmati, this recognition of the one vehicle, (134) except by the Tathagata himself, has never been obtained before by anybody else—the philosophers, Śrāvakas, Pratyekabuddhas, Brahmans, etc.  For this reason, Mahāmati, this is known as the one vehicle. 
mahāmatir āha - kiṃ kāraṇaṃ bhagavatā yānatrayamupadiṣṭam, ekayānaṃ nopadiśyate?  bhagavān āha - svayamaparinirvāṇadharmatvān mahāmate sarvaśrāvakapratyekabuddhānām ekayānaṃ na vadāmi |  yasmān mahāmate sarvaśrāvakapratyekabuddhās tathāgatavinayavivekayogopadeśena vimucyante na svayam || 
大慧(10)白佛言：
「世尊何故說三乘，而不說一乘？」  佛(11)告大慧：
「不自般涅槃法故，不說一切聲聞、(12)緣覺一乘。  以一切聲聞、緣覺，如來調伏，授寂(13)靜方便，而得解脫，非自己力，是故不說一(14)乘。 
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Mahāmati said:
For what reason is it that the Blessed One speaks of the triple vehicle and not of the one vehicle?  The Blessed One replied:
Because there is no teaching whereby the Śrāvakas and Pratyekabuddhas can realise Nirvana by themselves, I do not speak of the one vehicle.  Thus, Mahāmati, the Śrāvakas and Pratyekabuddhas are disciplined, segregated, and trained in meditation according to the discourse of the Tathagata, whereby they are led to emancipation and not by themselves. 
punar aparaṃ mahāmate jñeyāvaraṇakarmavāsanāprahīṇatvāt sarvaśrāvakapratyekabuddhānāṃ naikayānam |  dharmanairātmyānavabodhāc ca acintyapariṇāmacyuteraprāptivāc ca yānatrayaṃ deśayāmi śrāvakāṇām |  yadā teṣāṃ mahāmate sarvadoṣavāsanāḥ prahīṇā bhavanti dharmanairātmyāvabodhāt, tadā te vāsanādoṣasamādhimadābhāvādanāsravadhātau prativibudhyante |  punar api lokottarānāsravadhātuparyāpannān saṃbhārān paripūrya acintyadharmakāyavaśavartitāṃ pratilapsyante || 
(15)「復次，大慧！煩惱障業習氣不斷，故不說一(16)切聲聞、緣覺一乘。不覺法無我，  不離分段(17)死，故說三乘。  大慧！彼諸一切起煩惱過習氣(18)斷，及覺法無我。彼一切起煩惱過習氣斷，三(19)昧樂味著非性，無漏界覺。  覺已，復入出世間(20)上上無漏界，滿足眾具，當得如來不思議(21)自在法身。」 
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Further, Mahāmati, as they have not yet destroyed the habit-energy (memory) of karma and the hindrance of knowledge, all the Śrāvakas and Pratyekabuddhas are unable to realise the egolessness of things  and have not attained the inconceivable transformation-death, I preach to the Śrāvakas [and Pratyekabuddhas] the triple vehicle and not the one vehicle.1   When, Mahāmati, destroying all the evil habit-energy, they realise the egolessness of things, they who are now free from the evil habit-energy will not be intoxicated by the Samādhis and will be awakened into the realm of no-evil-outflows.  Now being taken into a super-world which is the realm of no-evil-outflows, they will gather up all the material for the attainment of the Dharmakāya which is of sovereign power and beyond conception. 
tatredam ucyate - 
爾時，世尊欲重宣此義而說偈(22)言： 
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So it is said: 
devayānaṃ brahmayānaṃ śrāvakīyaṃ tathaiva ca |
tāthāgataṃ ca pratyekaṃ yānānetān vadāmy aham || 2.201 || 
(23)「諸天及梵乘， 聲聞緣覺乘，
(24)諸佛如來乘， 我說此諸乘， 
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203. The Deva vehicle, the Brahma vehicle, the Śrāvaka vehicle, (135) the Pratyekabuddha vehicle, and the Tathagata vehicle, of these I speak. 
yānānāṃ nāsti vai niṣṭhā yāvaccittaṃ pravartate |
citte tu vai parāvṛtte na yānaṃ na ca yāninaḥ || 2.202 || 
(25)乃至有心轉， 諸乘非究竟。
(26)若彼心滅盡， 無乘及乘者， 
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204. So long as there is a mind making conscious efforts, there can be no culmination as regards the various vehicles; when a revulsion takes place in the mind, there is neither a vehicle nor one who rides in it. 
yānavyavasthānaṃ naivāsti yānabhedaṃ vadāmy aham |
parikarṣaṇārthaṃ bālānāṃ yānabhedaṃ vadāmy aham || 2.203 || 
(27)無有乘建立， 我說為一乘，
(28)引導眾生故， 分別說諸乘。 
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205. There is really no establishment of various vehicles, and so I speak of the one vehicle;2 but in order to carry the ignorant I talk of a variety of vehicles. 
vimuktayas tathā tisro dharmanairātmyam eva ca |
samatājñānakleśākhyā vimuktyā te vivarjitāḥ || 2.204 || 
(29)解脫有三種， 及與法無我，
(497c1)煩惱智慧等， 解脫則遠離。 
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206. There are three emancipations, and in all things there is no ego-substance; knowledge and passions are of the same nature, when [one is] emancipated they are discarded. 
yathā hi kāṣṭhamudadhau taraṃgair vipravāhyate |
tathā hi śrāvako mūḍho lakṣaṇena pravāhyate || 2.205 || 
(2)譬如海浮木， 常隨波浪轉，
(3)聲聞愚亦然， 相風所3 飄蕩。 
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207. Like a piece of wood floating on the waves of the ocean, the Śrāvaka obsessed with individual marks is driven along [the stream of existence]. 
vāsanākleśasaṃbaddhāḥ paryutthānair visaṃyutāḥ |
samādhimadamattāste dhātau tiṣṭhantyanāsrave || 2.206 || 
(4)彼起煩惱滅， 4 除習煩惱愚，
(5)味著三昧樂， 安住無漏界。 
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208. Though disengaged from the actively-functioning passions, they [the Śrāvakas] are still bound up with the habit-energy of the passions; intoxicated with the liquor of the Samādhi, they still have their abode in the realm of outflows. 
niṣṭhāgatir na tasyāsti na ca bhūyo nivartate |
samādhikāyaṃ saṃprāpya ā kalpān na prabudhyate || 2.207 || 
(6)無有究竟趣， 亦復不退還，
(7)得諸三昧身， 乃至劫不覺。 
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209. In this there is no course of finality, nor retrogression either; [losing himself] in the attainment of the Samādhi-body, he is not at all awakened even to the end of kalpas. 
yathā hi mattapuruṣo madyābhāvādvibudhyate |
tathā te buddhadharmākhyaṃ kāyaṃ prāpsyanti māmakam || 2.208 || 
(8)譬如昏醉人， 酒消然後覺，
(9)彼覺法亦然， 得佛無上身。」 
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210. Like unto the drunkard who, being awakened from his intoxication, regains his intelligence, [the Śrāvakas] will have the realisation of the Buddha's truth, which is his own body. 
iti laṅkāvatāre ṣaṭtriṃśatsāhasrasarvadharmasamuccayo nāma dvitīyaḥ parivartaḥ ||| 
(10)楞伽阿跋多羅寶經卷第二 
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Here Ends the Second Chapter, [Known as] the "Collection of All the Dharmas," Taken from the Laṅkāvatāra of 36,000 [Ślokas]. 
(56,1) Anityatāparivarto nāma tṛtīyaḥ | 
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