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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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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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(88,1) tathāgatanityānityaprasaṅgaparivarto nāma pañcamaḥ | 
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(20)＊入楞伽經問如來常無常品第十 
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[CHAPTER FIVE] 
atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etad avocat  - kiṃ bhagavaṃs tathāgato ’rhan samyaksaṃbuddho nitya utāho ’nityaḥ?  bhagavān āha - na mahāmate tathāgato nityo nānityaḥ |  tat kasya hetor yaduta ubhayadoṣaprasaṅgāt |  ubhayathā hi mahāmate doṣaprasaṅgaḥ syāt |  nitye sati kāraṇaprasaṅgaḥ syāt |  nityāni hi mahāmate sarvatīrthakarāṇāṃ kāraṇāny akṛtakāni ca |  ato na nityas tathāgato ’kṛtakanityatvāt |  anitye sati kṛtakaprasaṅgaḥ syāt |  skandhalakṣyalakṣaṇābhāvāt skandhavināśād ucchedaḥ syāt |  na cocchedo bhavati tathāgataḥ |  sarvaṃ hi mahāmate kṛtakam anityaṃ ghaṭapaṭatṛṇakāṣṭheṣṭakādi | sarvānityatvaprasaṅgāt  sarvajñajñānasaṃbhāravaiyarthyaṃ bhavet kṛtakatvāt |  sarvaṃ hi kṛtakaṃ tathāgataḥ syād viśeṣahetvabhāvāt |  ata etasmāt kāraṇān mahāmate na nityo nānityas tathāgataḥ || 
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(21)爾時聖者大慧菩薩摩訶薩白佛言。  世尊。如(22)來應正遍知。爲是常耶爲無常耶。  佛告聖(23)者大慧菩薩言。大慧。如來應正遍知。非常(24)非無常。  何以故。二邊有過故。  大慧。有無二(25)邊應有過失。  大慧。若言如來是常法者則(26)同常因。  大慧。以諸外道説言微塵諸因常(27)故。非是作法。  大慧。是故不得言如來常。(28)以非作法而言常故。  大慧。亦不得言如來(29)無常。言無常者即是同於有爲作法。  五陰(556a1)可見能見法無。五陰滅故。五陰滅者諸佛如(2)來亦應同滅。  而佛如來非斷絶法。  大慧。凡(3)作法者皆是無常。如瓶衣車屋及疊席等(4)皆是作法。是故無常。  大慧。若言一切皆無(5)常者。一切智一切智人。一切功徳亦應無(6)常。以同一切作法相故。  又復有過。若言一(7)切皆無常者。諸佛如來應是作法。而佛如來(8)非是作法。以無更説有勝因故。  是故我言(9)如來非常亦非無常。 
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LXXXI (217) At that time again, Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One:  Is the Blessed One, the Tathāgata, the Arhat, the Fully-Enlightened One, permanent or impermanent?  Said the Blessed One: Mahāmati, the Tathāgata is neither permanent nor impermanent.  Why? Because either way there is a fault connected with it.  Mahāmati, what fault is connected with either assertion?1   If the Tathāgata is permanent, he will be connected with the creating agencies.  For, Mahāmati, according to all the philosophers the creating agencies are something uncreated and permanent.  But the Tathāgata is not permanent [in the same sense] as the uncreated are permanent.  If he is impermanent, he will be connected with things created.  Because the Skandhas which are predicable as qualified and qualifying are nonexistent, and because the Skandhas are subject to annihilation, destructibility is their nature.    Mahāmati, all that is created is impermanent as is a jug, a garment, straw, a piece of wood, a brick, etc., which are all connected with impermanency.  Thus all the preparations for the knowledge of the All-Knowing One will become useless as they are things created.  On account of no distinction being made, the Tathāgata, indeed, would be something created.  For this reason, the Tathāgata is neither permanent nor impermanent. 
punar api mahāmate na nityas tathāgataḥ |  kasmāt ākāśasaṃbhāravaiyarthyaprasaṅgāt |  tadyathā mahāmate ākāśaṃ na nityaṃ nānityaṃ nityānityavyudāsād ekatvānyatvobhayatvānubhayatvanityānityatvadoṣair avacanīyaḥ || 
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復次大慧。如來非常。  (10)何以故。虚空之性亦無修行諸功徳故。  大(11)慧。譬如虚空非常非無常。何以故。以離常(12)無常故。以不墮一異倶不倶。有無非有非(13)無。常無常非常非無常。是故離於一切諸過(14)不可得説。 
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Again, Mahāmati, the Tathāgata is not permanent  for the reason that [if he were] he would be like space, and the preparations one makes for Tathāgatahood would be useless.  That is to say, Mahāmati, space is neither permanent nor impermanent as it excludes [the idea of] permanence and impermanence, (218) and it is improper to speak of it as characterised with the faults of oneness and otherness, of bothness and not-bothness, of permanence and impermanence. 
punar aparaṃ mahāmate śaśahayakharoṣṭramaṇḍūkasarpamakṣikāmīnaviṣāṇatulyaḥ syād anutpādanityatvāt |  ato ’nutpādanityatvaprasaṅgān na nityas tathāgataḥ || 
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復次大慧。亦不得言如來是(15)常。何以故。若言常者同於兔馬駝驢龜蛇蠅(16)魚等角。  是故不得言如來常。復次大慧。亦(17)不得言如來是常。恐墮不生常故。是故不(18)得言如來世尊常。 
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Further, Mahāmati, it is like the horns of a hare, or a horse, or an ass, or a camel, or a frog, or a snake, or a fly, or a fish; [with the Tathāgata] as with them here is the permanency of no-birth.  Because of this fault of the permanency of no-birth, the Tathāgata cannot be permanent. 
punar aparaṃ mahāmate asty asau paryāyo yena nityas tathāgataḥ |  tat kasya hetoḥ? yaduta abhisamayādhigamajñānanityatvān nityas tathāgataḥ |  abhisamayādhigamajñānaṃ hi mahāmate nityaṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām |  utpādād vā tathāgatānām anutpādād vā sthitaivaiṣā dharmatā dharmaniyāmatā dharmasthititā sarvaśrāvakapratyekabuddhatīrthakarābhisamayeṣu |  na tu gagane dharmasthitir bhavati | na va bālapṛthagjanā avabudhyante |  adhigamajñānaṃ ca mahāmate tathāgatānāṃ prajñājñānaprabhāvitam |  na mahāmate tathāgatā arhantaḥ samyaksaṃbuddhāś cittamanomanovijñānaskandhadhātvāyatanāvidyāvāsanāprabhāvitāḥ |  sarvaṃ hi mahāmate tribhavam abhūtavikalpaprabhavam | na ca tathāgatā abhūtavikalpaprabhavāḥ |  dvaye hi sati mahāmate nityatā cānityatā ca bhavati, nādvayāt |  dvayaṃ hi mahāmate viviktam advayānutpādalakṣaṇāt sarvadharmāṇām |  ata etasmāt kāraṇān mahāmate tathāgatā arhantaḥ samyaksaṃbuddhā na nityā nānityāḥ |  yāvan mahāmate vāgvikalpaḥ pravartate, tāvan nityānityadoṣaḥ prasajyate |  vikalpabuddhikṣayān mahāmate nityānityagrāho nivāryate bālānāṃ na tu viviktadṛṣṭibuddhikṣayāt || 
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復次大慧。更有餘法。(19)依彼法故。得言如來世尊是常。  何以故。依(20)内證智證常法故。是故得言如來是常。  大(21)慧諸佛如來内證智法。常恒清涼不變。大慧。(22)諸佛如來應正遍知。  若出於世不出於世。(23)]法性常。如是法體常。如是法軌則常。如是(24)]以彼法性。一切聲聞辟支佛等。亦不曾聞(25)亦不曾見。  如是法體。非虚空中。毛道凡夫(26)不覺不知。  大慧。諸佛如來内證智者依彼得(27)名。  大慧。以依如實智慧修行得名爲佛。(28)非心意意識無明五陰熏習得名。  大慧。一切(29)三界不實妄想分別戲論得名。  大慧。不實分(556b1)別二種法者。而得名爲常與無常。而佛如 (2)來不墮二法。不墮能取可取二邊。  如來寂(3)靜。二法不生故。  是故大慧。諸佛如來應正遍(4)知。不得言是常與無常。  大慧。凡所言語。而(5)得説言常與無常。  遠離一切分別盡者。不(6)得言取常無常法。是故我遮一切凡夫。不(7)得分別常與無常。以得眞實寂靜法者得(8)盡分別不生分別。 
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However, Mahāmati, there is another sense in which the Tathāgata can be said to be permanent.  How? Because the knowledge arising from the attainment of enlightenment [ = an intuitive understanding] is of a permanent nature, the Tathāgata is permanent.  Mahāmati, this knowledge, as it is attained intuitively by the Tathāgatas, Arhats, Fully-Enlightened Ones, is, indeed, permanent.  Whether the Tathāgatas are born or not, this Dharmatā, which is the regulative and sustaining principle to be discoverable in the enlightenment of all the Śrāvakas, Pratyekabuddhas, and philosophers, abides,  and this sustaining principle of existence is not like the emptiness of space, which, however, is not understood by the ignorant and simple-minded.  Mahāmati, this knowledge of enlightenment belonging to the Tathāgatas comes forth from transcendental knowledge (prajnajñāna);  Mahāmati, the Tathāgatas, Arhats, Fully-Enlightened Ones do not come forth from the habit-energy of ignorance which is concerned with the Citta, Manas, and Manovijñāna, and the Skandhas, Dhātus, and Āyatanas.  The triple world originates from the discriminating of unrealities, but the Tathāgatas do not originate from the discriminating of unrealities.  Where duality obtains, Mahāmati, there is permanency and impermanency because of its not being one.  Mahāmati, [the truth of] absolute solitude is, indeed, non-dualistic2 because all things are characterised with non-duality and no-birth.  For this reason, Mahāmati, the Tathāgatas, Arhats, Fully-Enlightened Ones are neither permanent nor impermanent.  Mahāmati, as long as there is word-discrimination, (219) there follows the faulty notion of permanency and impermanency.  The destruction of the notion of permanency and impermanency as held by the ignorant, Mahāmati, comes from the getting rid of the knowledge that is based on discrimination, and not from the getting rid of the knowledge that is based on the insight of solitude. 
tatredam ucyate - 
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爾時世尊重説偈言 
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So it is said: 
nityānityavinirmuktān nityānityaprabhāvitān |
ye paśyanti sadā buddhān na te dṛṣṭivaśaṃ gatāḥ || 5.1 || 
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(9)離於常無常　非常非無常 (10)若見如是佛　彼不墮惡道 
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1 By keeping away permanency and impermanency, [and yet] by keeping permanency and impermanency in sight, those who always see the Buddhas will not expose themselves to the power of the philosophical doctrines. 
(89,1) samudāgamavaiyarthyaṃ nityānitye prasajyate |
vikalpabuddhivaikalyān nityānityaṃ nivāryate || 5.2 || 
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(11)若説常無常　諸功徳虚妄 (12)無智者分別　遮説常無常 
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2 When permanency and impermanency are adhered to all the accumulation [one makes for the attainment of reality] will be of no avail; by destroying the knowledge that is based on discrimination, [the idea of] permanency and impermanency is kept back. 
yāvatpratijñā kriyate tāvatsarvaṃ sasaṃkaram |
svacittamātraṃ saṃpaśyan na vivādaṃ samārabhet || 5.3 || 
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(13)所有立法者　皆有諸過失 (14)若能見唯心　彼不墮諸過 
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3 As soon as an assertion is made, all is in confusion; when it is understood that there is nothing in the world but what is seen of the Mind itself, disputes never arise. 
iti laṅkāvatāre tathāgatanityānityatvaprasaṅgaparivartaḥ pañcamaḥ || 
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Here Ends the Fifth Chapter, “On the Deduction of the Permanency and Impermanency of Tathāgatahood.” 
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