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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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tatredam ucyate - 
爾時，世尊(14)欲重宣此義而說偈言： 
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§LV
So it is said: 
cittaṃ viṣayasaṃbandhaṃ jñānaṃ tarke pravartate |
nirābhāse viśeṣe ca prajñā vai saṃpravartate || 2.180 || 
(15)「心縛於境界， 覺想智隨轉，
(16)無所有及勝， 平等智慧生。 
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182. The Citta is bound up with the objective world; the intellect's function is to speculate; and in the excellent state of imagelessness there is the evolving of transcendental wisdom (prajñā). 
parikalpitasvabhāvo ’ti paratantre na vidyate |
kalpitaṃ gṛhyate bhrāntyā paratantraṃ na kalpyate || 2.181 || 
(17)妄想自性有， 於緣起則無，
(18)妄想或攝受， 緣起非妄想。 
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183. According to the false imagination, [self-substance] is, but from the point of view of relativity (paratantra) it is not; owing to perversion, what is discriminated is grasped [as real]; in the relativity there is no discrimination. 
vividhāṅgābhinirvṛttyā yathā māyā na sidhyati |
nimittaṃ hi tathā citraṃ kalpyamānaṃ na sidhyati || 2.182 || 
(19)種種支分生， 如幻則不成，
(20)彼相有種種， 妄想則不成。 
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184. Multitudinousness of differentiations is imagined [as real by the ignorant], but being like Māyā they obtain not; varieties of individual forms are discriminated as such, but they [really] do not obtain. 
nimittaṃ dauṣṭhulyamayaṃ bandhanaṃ cittasaṃbhavam |
parikalpitaṃ hy ajānānaṃ paratantrair vikalpyate || 2.183 || 
(21)彼相則是過， 皆從心縛生，
(22)妄想無所知， 於緣起妄想。 
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185. [To imagine] individual forms is wrong, it puts one in bondage; they are born of Mind due to the false imagination of the ignorant; based on the relativity they are discriminated. 
yadetatkalpitaṃ bhāvaṃ paratantraṃ tad eva hi |
(*131) kalpitaṃ hi vicitrābhaṃ paratantre vikalpyate || 2.184 || 
(23)此諸妄想性， 即是彼緣起，
(24)妄想有種種， 於緣起妄想。 
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186. The existence thus subjected to discrimination is no other than its relativity aspect; (131) the false imagination is of various forms; based on the relativity, discrimination is carried on. 
saṃvṛtiḥ paramārthaś ca tṛtīyaṃ nāstihetukam |
kalpitaṃ saṃvṛtirhyuktā tacchedādāryagocaram || 2.185 || 
(25)世諦第一義， 第三無因生，
(26)妄想說世諦， 斷則聖境界。 
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187. Conventional truth (saṁvṛiti) and ultimate truth (paramārtha)—if there be a third, non-entity is its cause; the false imagination belongs to the conventional; when it is cut asunder, there is the realm of the wise. 
yathā hi yogināṃ vastu citramekaṃ virājate |
na hy asti citratā tatra tathā kalpitalakṣaṇam || 2.186 || 
(27)譬如修行事， 於一種種現，
(28)於彼無種種， 妄想相如是。 
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188. As to the Yogins there is one reality which reveals itself as multiplicity and yet there is no multiplicity in it; so is the nature of the false imagination. 
yathā hi taimiraiś citraṃ kalpyate rūpadarśanam |
timiraṃ na rūpaṃ nārūpaṃ paratantraṃ tathābudhaiḥ || 2.187 || 
(29)譬如種種翳， 妄想眾色現，
(497a1)翳無色非色， 緣起不覺然。 
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189. As by the dim-eyed a variety of objects is seen and imagined while the dimness itself is neither a form (rūpa) nor a no-form (arupa), so is the relativity [discriminated] by the unknowing ones. 
haimaṃ syāttu yathā śuddhaṃ jalaṃ kaluṣavarjitam |
gaganaṃ hi ghanābhāvāt tathā śuddhaṃ vikalpitam || 2.188 || 
(2)譬如鍊真金， 遠離諸垢穢，
(3)虛空無雲翳， 妄想淨亦然。 
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190. As is pure gold, water free from dirt, the sky without a cloud, so is [the Mind] pure when detached1 from the false imagination. 
(54,1) nāsti vai kalpito bhāvaḥ paratantraś ca vidyate |
samāropāpavādaṃ hi vikalpanto vinaśyati || 2.189 || 
(4)無有妄想性， 及有彼緣起，
(5)建立及誹謗， 悉由妄想壞。 
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191. Falsely-imagined existence is not, but from the relativity point of view it is, assertion and refutation are destroyed when one is freed from the imagination. 
kalpitaṃ yady abhāvaṃ syāt paratantrasvabhāvataḥ |
vinā bhāvena vai bhāvo bhāvaś cābhāvasaṃbhavaḥ || 2.190 || 
(6)妄想若無性， 而有緣起性，
(7)無性而有性， 有性無性生。 
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192. If the relativity-aspect of existence is, while the imagination is not, this means that there is a being apart from being and that a being is born of a non-being. 
parikalpitaṃ samāśritya paratantropalabhyate |
nimittanāmasaṃbandhāj jāyate parikalpitam || 2.191 || 
(8)依因於妄想， 而得彼緣起，
(9)相名常相隨， 而生諸妄想。 
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193. Depending on the false imagination there obtains the relativity-aspect of existence; from the conjunction of form and name there rises false imagination. 
atyantaṃ cāpy aniṣpannaṃ kalpitaṃ na parodbhavam |
(*132) tadā prajñāyate śuddhaṃ svabhāvaṃ pāramārthikam || 2.192 || 
(10)究竟不成就， 則度諸妄想，
(11)然後1 知清淨， 是名第一義。 
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194. False imagination can never be perfect knowledge (nishpanna), it is not productive of anything else [but itself]; (132) then one knows what is meant by ultimate truth whose self-nature is purity. 
parikalpitaṃ daśavidhaṃ paratantraṃ ca ṣaḍvidham |
pratyātmatathatājñeyam ato nāsti viśeṣaṇam || 2.193 || 
(12)妄想有十二， 緣起有六種，
(13)自覺知爾炎， 彼無有差別。 
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195. There are ten kinds2 of false imagination and six kinds of relativity; in the knowledge of Tathatā innerly attained there is no differentiation. 
pañca dharmā bhavet tattvaṃ svabhāvā hi trayas tathā |
etadvibhāvayedyogī tathatāṃ nātivartate || 2.194 || 
(14)五法為真實， 自性有三種，
(15)修行分別此， 不越於如如。 
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196. Truth consists in [knowing] the five Dharmas and also the three Svabhāvas; when the Yogin thus comprehends [the truth], he does not transgress Tathatā. 
nimittaṃ paratantraṃ hi yannāma tatprakalpitam |
parikalpitanimittaṃ tu pāratantryāt pravartate || 2.195 || 
(16)眾相及緣起， 彼名起妄想，
(17)彼諸妄想相， 從彼緣起生。 
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197. According to the form of relativity, there are those names that belong to false imagination; and the various aspects of false imagination arise from relativity. 
buddhyā vivecyamānaṃ tu na tantraṃ nāpi kalpitam |
niṣpanno nāsti vai bhāvaḥ kathaṃ buddhyā vikalpyate || 2.196 || 
(18)覺慧善觀察， 無緣無妄想， 
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198. When well pondered with intelligence (buddhi) there is neither relativity nor false imagination; where perfect knowledge is, there is nothing [dualistically] existent; for how with intelligence can discrimination take place? 
niṣpanno vidyate bhāvo bhāvābhāvavivarjitaḥ |
bhāvābhāvavinirmukto dvau svabhāvau kathaṃ nu tau || 2.197 || 
(19)成已無有性， 云何妄想覺？ 
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199. Where perfect knowledge is, the existent cannot be qualified with being and non-being; in what cannot be qualified with being and non-being, how can there be these two Svabhāvas? 
parikalpitasvabhāve dvau svabhāvau dvau pratiṣṭhitau |
kalpitaṃ dṛśyate citraṃ viśuddhaṃ cāryagocaram || 2.198 || 
(20)彼妄想自性， 建立二自性，
(21)妄想種種現， 清淨聖境界。 
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200. Because of false imagination, the two Svabhāvas are established; where there is false imagination multitudinousness of things is recognised, which being purified the [spiritual] condition of the wise obtains. 
kalpitaṃ hi vicitrābhaṃ paratantrair vikalpyate |
anyathā kalpyamānaṃ hi tīrthyavādaṃ samāśrayet || 2.199 || 
(22)妄想如畫色， 緣起計妄想，
(23)若異妄想者， 2 即依外道論。 
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201. Where there is false imagination there is multitudinousness of objects, which are discriminated under the aspect of relativity; if otherwise discriminated, one becomes attached to the teachings of the philosophers. 
kalpanā kalpitetyuktaṃ darśanād dhetusaṃbhavat |
(*133) vikalpadvayanirmuktaṃ niṣpannaṃ syāttad eva hi || 2.200 || 
(24)妄想說所想， 因見和合生，
(25)離二妄想者， 如是則為成。」 
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202. What is imagined being subjected to further imagination, there are various views from which rises the doctrine of causal origination; (133) when the dualistic discrimination is got rid of, there indeed is perfect knowledge.3  
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