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Laṅkāvatārasūtra

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ā ī ū
ñ
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š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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
tatra mahāmate bālopacārikaṃ dhyānaṃ katamat? yaduta śrāvakapratyekabuddhayogayogināṃ pudgalanairātmyabhāvasvasāmānyabimbasaṃkalānityaduḥkhāśubhalakṣaṇābhiniveśapūrvakam, evamidaṃ lakṣaṇaṃ nānyatheti (41,1) paśyataḥ pūrvottarottarata ā saṃjñānirodhād bālopacārikaṃ bhavati |
云何愚夫(15)所行禪?謂:聲聞、緣覺、外道修行者,觀人無我(16)性,自相共相骨鎖,無常、苦、不淨相,計著為首。(17)如是相不異觀,前後轉進,想不除滅,是名(18)愚夫所行禪。
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What is meant by the Dhyāna practised by the ignorant? It is the one resorted to by the Yogins exercising themselves in the discipline of the Śrāvakas and Pratyekabuddhas, who perceiving that there is no ego-substance, that things are characterised with individuality and generality, that the body is a shadow and a skeleton which is transient, full of suffering and is impure, persistently cling to these notions which are regarded as just so and not otherwise, and who starting from them successively advance until they reach the cessation where there are no thoughts. This is called the Dhyāna practised by the ignorant.
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