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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    
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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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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atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api svacittadṛśyadhārāviśuddhyarthaṃ bhagavantam adhyeṣate sma - kathaṃ bhagavan svacittadṛśyadhārā viśudhyati yugapatkramavṛttyā vā?  bhagavān āha - kramavṛttyā mahāmate svacittadṛśyadhārā viśudhyati na yugapat |  tadyathā mahāmate āmraphalāni kramaśaḥ pacyante na yugapat, evam eva mahāmate svacittadṛśyadhārā sattvānāṃ kramaśo viśudhyati (25,1) na yugapat |  tadyathā mahāmate kumbhakāraḥ kramaśo bhāṇḍāni kurute na yugapat, evam eva mahāmate tathāgataḥ sattvānāṃ svacittadṛśyadhārāṃ kramaśo viśodhayati na yugapat |  tadyathā mahāmate pṛthivyāṃ tṛṇagulmauṣadhivanaspatayaḥ kramavṛttyā virohanti na yugapat, evam eva mahāmate sattvānāṃ tathāgataḥ kramaśaḥ svacittadṛśyadhārāṃ viśodhayati na yugapat |  tadyathā mahāmate hāsyalāsyagītavāditravīṇālekhyayogyāḥ kramaśaḥ pravartante na yugapat, evem eva mahāmate tathāgataḥ sarvasattvānāṃ kramaśaḥ svacittadṛśyadhārāṃ viśodhayati na yugapat |  tadyathā mahāmate darpaṇāntargatāḥ sarvarūpāvabhāsāḥ saṃdṛśyante (56*) nirvikalpā yugapat, evam eva mahāmate svacittadṛśyadhārāṃ yugapat tathāgataḥ sarvasattvānāṃ viśodhayati nirvikalpāṃ nirābhāsagocarām |  tadyathā mahāmate somādityamaṇḍalaṃ yugapatsarvarūpāvabhāsān kiraṇaiḥ prakāśayati, evam eva mahāmate tathāgataḥ svacittadṛśyadauṣṭhulyavāsanāvigatānāṃ sattvānāṃ yugapadacintyajñānajinagocaraviṣayaṃ saṃdarśayati |  tadyathā mahāmate ālayavijñānaṃ svacittadṛśyadehapratiṣṭhābhogaviṣayaṃ yugapad vibhāvayati, evam eva mahāmate niṣyandabuddho yugapatsattvagocaraṃ paripācya ākaniṣṭhabhavanavimānālayayogaṃ yoginām arpayati |  tadyathā mahāmate dharmatābuddho yugapanniṣyandanirmāṇakiraṇair virājate, evam eva mahāmate pratyātmāryagatidharmalakṣaṇaṃ bhāvābhāvakudṛṣṭivinivartanatayā yugapadvirājate || 
(26)爾時大慧菩薩。爲淨自心現流故。復請如(27)來白佛言。世尊。云何淨除一切衆生自心(28)現流。爲頓爲漸耶。  佛告大慧。漸淨非頓。  (29)如菴羅果漸熟非頓如來淨除一切衆生(486a1)自心現流。亦復如是。漸淨非頓。  譬如陶家(2)造作諸器。漸成非頓。如來淨除一切衆生(3)自心現流亦復如是。漸淨非頓。  譬如大地(4)漸生萬物非頓生也。如來淨除一切衆生(5)自心現流。亦復如是。漸淨非頓。  譬如人學(6)音樂書畫種種技術。漸成非頓。如來淨除(7)一切衆生自心現流。亦復如是。漸淨非頓。  (8)譬如明鏡頓現一切無相色像。如來淨除一(9)切衆生自心現流。亦復如是。頓現無相無(10)有所有清淨境界。  如日月輪頓照顯示一(11)切色像。如來爲離自心現習氣過患衆生。亦(12)復如是。頓爲顯示不思議智最勝境界。譬(13)如藏識頓分別知自心現及身安立受用境(14)界。  彼諸依佛亦復如是。依者胡本云津膩謂化佛是眞佛氣分也頓(15)熟衆生所處境界。以修行者安處於彼色究(16)竟天。  譬如法佛所作依佛光明照曜。自覺聖(17)趣亦復如是。彼於法相有性無性惡見妄(18)想。照令除滅。 
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§XIV
At that time again, Mahāmati the Bodhisattva-Mahāsattva made a request of the Blessed One regarding the purification of the outflow which comes from recognising an objective world which is of Mind itself, saying, How, O Blessed One, is the outflow purified that takes place from recognising an external world which is of Mind itself? Is the purification instantaneous or gradual?  Replied the Blessed One: The outflow that takes place from recognising an external world which is of Mind itself is gradually purified and not instantaneously.  Mahāmati, it is like the amra fruit which ripens gradually and not instantaneously; in the same way, Mahāmati, the purification of beings1 is gradual and not instantaneous.  Mahāmati, it is like the potter making pots, which is done gradually and not instantaneously; in the same way, Mahāmati, the purification of beings by the Tathāgata is gradual and not instantaneous.  Mahāmati, it is like grass, shrubs, herbs, and trees, that grow up gradually from the earth and not instantaneously; in the same way, Mahāmati, the purification by the Tathāgata of beings is gradual and not instantaneous;  Mahāmati, it is like the mastery of comedy, dancing, singing, music, lute-playing, writing, and [other] arts, which is gained gradually and not instantaneously; in the same way, Mahāmati, the purification by the Tathāgata of all beings is gradual and not instantaneous.  Mahāmati, it is like a mirror indiscriminately and instantaneously reflecting in it forms and images; (56) in the same way, Mahāmati, the purification by the Tathāgata of all beings is instantaneous, who makes them free from discrimination and leads them to the state of imagelessness.  Mahāmati, it is like the sun or the moon revealing all forms instantaneously by illuminating them with its light; in the same way, Mahāmati, the Tathagata, by making all beings discard the habit-energy which issues from the erroneous views they entertain in regard to an external world which is of the Mind, instantaneously reveals to all beings the realm of unthinkable knowledge which belongs to Buddhahood.  It is like the Ālayavijñāna making instantaneously a world of body, property, and abode, which is what is seen of Mind itself; in the same way, Mahāmati, the Niṣyanda-Buddha, instantaneously maturing the mentality of beings, places them in the palatial abode of the Akaniṣṭha mansion where they will become practisers of various spiritual exercises.  Mahāmati, it is like the Dharmatā-Buddha shining forth instantaneously with the rays that issue from the Nishyanda-Nirmāṇa [-Buddha]; in the same way, Mahāmati, the noble truth of self-realisation instantaneously shines out when the false [dualistic] views of existence and non-existence are discarded. 
 
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