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Laṅkāvatārasūtra

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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
San, Vaidya p.
(1*)1 (1,1)oṃ namo ratnatrayāya | oṃ namaḥ sarvabuddhabodhisattvebhyaḥ ||

nairātmyaṃ yatra dharmāṇāṃ dharmarājena deśitaṃ |
laṅkāvatāraṃ tat sūtram iha yatnena likhyate ||
1. The reference in parentheses with an asterisk are the page changes of Nanjio. The page reference above in blue is to the Vaidya edition.
T.670, Guṇabhadra 求那跋陀羅, 443 A.D., p. 479a5-480a15
(5)  朝議大夫直龍圖閣權江淮荊淛(6)等路制置鹽礬兼發運副使上護軍(7)賜紫金魚袋蒋之奇撰(8)之奇嘗苦楞伽經難讀。又難得善本。會南都(9)太子太保致政張公施此經。而眉山蘇子瞻(10)爲書而刻之板。以爲金山常住。金山長老佛(11)印大師了元持以見寄。之奇爲之言曰。佛之(12)所説經總十二部。而其多至於五千卷。方其(13)正法流行之時。人有聞半偈得一句而悟入(14)者蓋不可爲量數。至於像法末法之後。去聖(15)既遠。人始溺於文字。有入海算沙之困。而於(16)一眞之體。乃漫不省解。於是有祖師出焉。直(17)指人心見性成佛。以爲教外別傳。於動容發(18)語之頃。而上根利器之人。已目撃而得之矣。(19)故雲門至於罵佛。而藥山至戒人不得讀經。(20)皆此意也。由是去佛而謂之禪。離義而謂之(21)玄。故學佛者。必詆禪。而諱義者。亦必宗玄。(22)二家之徒。更相非而不知。其相爲用也。且禪(23)者。六度之一也。顧豈異於佛哉。之奇以爲。禪(24)出於佛。而玄出於義。不以佛廢禪。不以玄廢(25)義。則其近之矣。冉求問聞斯行諸。孔子曰。(26)聞斯行之。子路問。聞斯行諸。曰有父兄在。如(27)之何。其聞斯行之。求也退故進之。由也兼人(28)故退之。説豈有常哉。救其偏而已。學佛之敝。(29)至於溺經文惑句義。而人不體玄。則言禪以(479b1)救之。學禪之敝。至於馳空言玩琦辯。而人不(2)了義。則言佛以救之。二者更相救。而佛法完(3)矣。昔達磨西來。既已傳心印於二祖。且云。吾(4)有楞伽經四卷。亦用付汝。即是如來心地要(5)門。令諸衆生開示悟入。此亦佛與禪並傳。而(6)玄與義倶付也。至五祖。始易以金剛經傳授。(7)故六祖聞客讀金剛經。而問其所從來。客云。(8)我從蘄州黄梅縣東五祖山來。五祖大師常(9)勸僧俗。但持金剛經。即自見性成佛矣則(10)是持金剛經者。始於五祖。故金剛以是盛行(11)於世。而楞伽遂無傳焉。今之傳者。寔自張(12)公倡之。之奇過南都謁張公。親聞公説楞(13)伽因縁。始張公自三司使翰林學士出守滁。(14)一日入琅琊僧舍。見一經函。發而視之。乃(15)楞伽經也。恍然覺其前生之所書。筆畫宛然。(16)其殆神先受之甚明也。之奇聞。羊叔子五歳(17)時。令乳母取所弄金鐶。乳母謂之。汝初無是(18)物。祜即自詣隣人李氏東垣桑木中。探得之。(19)主人驚曰。此吾亡兒所失物也。云何持去。乳(20)母具言之。知祜之前身爲李氏子也。白樂天(21)始生七月。姆指之無兩字。雖試百數不差九(22)歳諳識聲律。史氏以爲篤於才章。蓋天禀。然(23)而樂天固自以爲宿習之縁矣。人之以是一眞(24)不滅之性。而死生去來於天地之間。其爲世(25)數。雖折天下之草木以爲籌箸。不能算之矣。(26)然以淪於死生。神識疲耗不能復記。惟圓明(27)不昧之人知焉。有如張公以高文大册再中(28)制。擧登侍從。秉鈞軸出入朝廷。逾四十年。風(29)烈事業。播人耳目。則其前身。嘗爲大善知識。(479c1)無足疑者。其能記憶前世之事。豈不謂信然(2)哉。故因讀楞伽新經。而記其因縁於經之端(3)云(7)楞伽阿跋多羅寶經序(8)  朝奉郎新差知登州軍州兼管内勸(9)農事騎都尉借緋蘇軾書(10)楞伽阿跋多羅寶經。先佛所説。微妙第一眞(11)實了義。故謂之佛語心品。祖師達磨。以付二(12)祖曰。吾觀震旦所有經教。惟楞伽四卷。可以(13)印心。祖祖相授。以爲心法。如醫之難經。句句(14)皆理。字字皆法。後世達者。神而明之。如盤走(15)珠。如珠走盤。無不可者。若出新意。而棄舊(16)學。以爲無用。非愚無知。則狂而已。近歳學(17)者。各宗其師。務從簡便。得一句一偈。自謂(18)子證。至使婦人孺子。抵掌嬉笑。爭談禪悦。高(19)者爲名。下者爲利。餘波末流。無所不至。而佛(20)法微矣。譬如俚俗醫師。不由經論。直授方藥。(21)以之療病。非不或中。至於遇病。輒應懸斷死(22)生。則與知經學古者。不可同日語矣。世人徒(23)見其有一至之功。或捷於古人。因謂難經不(24)學而可。豈不誤哉楞伽義輒幽。文字簡古。(25)讀者或不能句。而況遺文以得義。忘義以了(26)心者乎。此其所以寂寥於世。幾廢而僅存也。(27)太子太保樂全先生張公安道。以廣大心。得(28)清淨覺。慶暦中嘗爲滁州。至一僧舍。偶見此(29)經入手。恍然如獲舊物。開卷未終。夙障冰解。(480a1)細視筆畫。手迹宛然。悲喜太息。從是悟入。(2)常以經首四偈。發明心要。軾遊於公之門。三(3)十年矣。今年二月過南都。見公於私第。公時(4)年七十九。幻滅都盡。惠光渾圜。而軾亦老於(5)憂患百念灰冷。公以爲可教者乃授此經。且(6)以錢三十萬。使印施於江淮間。而金山長老。(7)佛印大師了元曰。印施有盡。若書而刻之則(8)無盡。軾乃爲書之。而元使其侍者曉機走錢(9)塘。求善工刻之板。遂以爲金山常住。(10)元豐八年九月九日(14)楞伽阿跋多羅寶經卷第一(15)  宋天竺三藏求那跋陀羅譯
T.672, Śikshānanda 實叉難陀, 704 A.D., p. 587a3-587b9
(3)(4)新譯大乘入楞伽經序(5)  御 製(6)蓋聞。摩羅山頂。既最崇而最嚴。楞伽城中。實(7)難往而難入。先佛弘宣之地。曩聖修行之(8)所。爰有城主。號羅婆那。乘宮殿以謁尊(9)顏。奏樂音而祈妙法。因鬘峰以表興。指(10)藏海以明宗。所言入楞伽經者。斯乃諸佛(11)心量之玄樞。群經理窟之妙鍵。廣喩幽旨。洞(12)明深義。不生不滅。非有非無。絶去來之二(13)途。離斷常之雙執。以第一義諦。得最上妙(14)珍。體諸法之皆虚。知前境之如幻。混假名(15)之分別。等生死與涅槃。大慧之問初陳。法(16)王之旨斯發。一百八義。應實相而離世間。(17)三十九門。破邪見而宣政法。曉名相之並(18)假。袪妄想之迷衿。依正智以會眞如。悟縁(19)起而歸妙理。境風既息。識浪方澄。三自性(20)皆空。二無我倶泯。入如來之藏。遊解脱之(21)門。原此經文。來自西國。至若。元嘉建號。跋(22)陀之譯未弘。延昌紀年。流支之義多舛。朕(23)虔思付囑。情切紹隆。以久視元年歳次庚(24)子。林鐘紀律炎帝司辰。于時避暑箕峯。觀(25)風頴水。三陽宮内。重出斯經。討三本之要(26)詮。成七卷之了教。三藏沙門于闐國僧實叉(27)難陀大徳。大福先寺僧復禮等。並名追安遠。(28)徳契騰蘭。襲龍樹之芳猷。探馬鳴之秘府。(29)戒香與覺花齊馥。意珠共性月同圓。故能(587b1)了達沖微。發揮奧賾。以長安四年正月十(2)五日。繕寫云畢。自惟菲薄言謝珪璋。顧四(3)辯而多慚。瞻一乘而罔測。難違緇俗之(4)請。強申翰墨之文。詞拙理乖。彌増愧恧。伏(5)以此經微妙。最爲希有。所冀破重昏之暗。(6)傳燈之句不窮。演流注之功。湧泉之義無(7)盡。題目品次列於後云(8)(9)
8th c. A.D.? Kj mdo sde ca 192a1
saṅs rgyas daṅ | byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||
1100 A.D.? Kj mdo sde ca 56a1
saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||
Eng, Suzuki 1932
(1)1 Om! Salutation to the Triple Treasure! Salutation to all the Buddhas and Bodhisattvas!
Here is carefully written down the Laṅkāvatāra Sūtra in which the Lord of the Dharma discourses on the egolessness of all things.
1. Suzuki’s note: “These Gothic numerals in parentheses refer to pages of the Sanskrit edition.” The pages refer to the Najio edition in th BP version.
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