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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 -
jalavṛkṣacchāyāsadṛśāḥ skandhā vijñānapañcamāḥ |
māyāsvapnopamādṛśā(śyā?) vijñaptyā mā vikalpayate || 2.149 || 
(12)爾時，世尊欲重宣此義而說偈言：
(13)「幻夢水樹影， 垂髮熱時炎， 
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Therefore, it is said:
149. The Skandhas, of which the Vijñāna is the fifth, resemble the reflections of the trees in water; they are to be regarded as Māyā and a dream, they are so by thought-construction; make no discriminations! 
keśoṇḍukaprakhyamidaṃ marīcyudakavibhramat |
tribhavaṃ svapnamāyākhyaṃ vibhāvento vimucyate || 2.150 || 
(14)如是觀三有， 究竟得解脫。 
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150. This triple world resembles a hair-net, or water in a mirage which is agitated; it is like a dream, Māyā; and by thus regarding it one is emancipated. 
(40,1) mṛgatṛṣṇā yathā grīṣme spandate cittamohanī |
mṛgā gṛhṇanti pānīyaṃ na cāsyāṃ vastu vidyate || 2.151 || 
(15)譬如鹿渴想， 動轉迷亂心，
(16)鹿想謂為水， 而實無水事。 
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151. Like a mirage in the spring-time, the mind is found bewildered; animals imagine water but there is no reality to it. 
tathā vijñānabījaṃ hi spandate dṛṣṭigocare |
bālā gṛhṇanti jāyantaṃ timiraṃ taimirā yathā || 2.152 || 
(17)如是識種子， 動轉見境界，
(18)愚夫妄想生， 如為翳所翳。 
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152. Thus the Vijñāna-seed is evolved and the world comes into view; the ignorant imagine it is born, just like the dim-eyed ones perceive things in the darkness. 
anādigatisaṃsāre bhāvagrāhopagūhitam |
bālaḥ kīle yathā kīlaṃ pralobhya vinivartayet || 2.153 || 
(19)於無始生死， 計著攝受性，
(20)如逆1 㨝出2 㨝， 捨離貪攝受， 
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153. Since beginningless time, the ignorant are found transmigrating through the paths, enwrapped in their attachment to existence; as a wedge is induced by another wedge, they are led to the abandonment [of their wrappage]. 
māyāvetālayantrābhaṃ svapnavidyuddhanaṃ sadā |
(96*) trisaṃtativyavacchinnaṃ jagat paśyan vimucyate || 2.154 || 
(21)如幻呪機發， 浮雲夢電光。
(22)觀是得解脫， 永斷三相續， 
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154. By regarding the world as always like a magically-moving corpse, or a machine, or like a dream, or a lightning, or a cloud; (96) the triple continuation is torn asunder and one is emancipated. 
na hy atra kācidvijñaptirmarīcīnāṃ yathā nabhe |
evaṃ dharmān vijānanto na kiṃcitpratijānate || 2.155 || 
(23)於彼無有作， 猶如炎虛空。
(24)如是知諸法， 則為無所知， 
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155. There is here nothing of thought-construction, it is like an image in the air; when they thus understand all there is nothing to know. 
vijñaptir nāmamātreyaṃ lakṣaṇena na vidyate |
skandhāḥ keśoṇḍukākārā yatra cāsau vikalpyate || 2.156 || 
(25)言教唯假名， 彼亦無有相。
(26)於彼起妄想， 陰行如垂髮， 
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156. Here is nothing but thought-construction and name. You seek in vain for individual signs; the Skandhas are like a hair-net wherein discrimination goes on. 
cittaṃ keśoṇḍukaṃ māyāṃ svapna gandharvam eva ca |
alātaṃ mṛgatṛṣṇā ca asantaḥ khyāti vai nṛṇām || 2.157 || 
(27)如畫垂髮幻， 夢乾闥婆城。
(28)火輪熱時炎， 無而現眾生， 
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157. A world of multitudes1 is a hair-net, a vision, a dream, and the city of the Gandharvas; it is [a wheel made by] a firebrand, a mirage; it is a non-entity, only an appearance to people. 
nityānityaṃ tathaikatvam ubhayaṃ nobhayaṃ tathā |
anādidoṣasaṃbandhād bālāḥ kalpanti mohitāḥ || 2.158 || 
(29)常無常一異， 俱不俱亦然。
(492a1)無始過相續， 愚夫癡妄想， 
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158. Eternity and non-eternity; oneness, too, bothness and not-bothness as well: these are discriminated by the ignorant who are confused in mind and bound up by errors since beginningless time. 
darpaṇe udake netre bhāṇḍeṣu ca maṇīṣu ca |
bimbaṃ hi dṛśyate teṣu bimbaṃ nāsti ca kutracid || 2.159 || 
(2)明鏡水淨眼， 摩尼妙寶珠，
(3)於中現眾色， 而實無所有。 
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159. In a mirror, in water, in an eye, in a vessel, and on a gem, images are seen; but in them there are no images [i. e. realities] anywhere to take hold of. 
bhāvābhāsaṃ tathā cittaṃ mṛgatṛṣṇā yathā nabhe |
dṛśyate citrarūpeṇa svapne vandhyauraso yathā || 2.160 || 
(4)一切性顯現， 如畫熱時炎，
(5)種種眾色現， 如夢無所有。 
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160. Like a mirage in the air, so is a variety of things mere appearance; they are seen in diversity of forms, but are like a child in a barren woman's dream. 
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