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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.).
 
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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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punar aparaṃ mahāmate dvividhaṃ śrāvakayānanayaprabhedalakṣaṇaṃ yaduta pratyātmāryādhigamaviśeṣalakṣaṇaṃ ca bhāvavikalpasvabhāvābhiniveśalakṣaṇaṃ ca |  tatra mahāmate pratyātmāryādhigamaviśeṣalakṣaṇaṃ śrāvakāṇāṃ katamat? yaduta śūnyatānātmaduḥkhānityaviṣayasatyavairāgyopaśamāt skandhadhātvāyatanasvasāmānyalakṣaṇabāhyārthavināśalakṣaṇād yathābhūtaparijñānāc cittaṃ (26,1) samādhīyate |  svacittaṃ samādhāya dhyānavimokṣasamādhimārgaphalasamāpattivimuktivāsanācintyapariṇaticyutivigataṃ pratyātmāryagatilakṣaṇasukhavihāraṃ mahāmate adhigacchanti śrāvakāḥ |  etan mahāmate śrāvakāṇāṃ pratyātmāryagatilakṣaṇam |  etad dhi mahāmate śrāvakāṇāṃ pratyātmāryādhigamavihārasukham adhigamya bodhisattvena mahāsattvena nirodhasukhaṃ samāpattisukhaṃ ca sattvakriyāpekṣayā pūrvasvapraṇidhānābhinirhṛtatayā ca na sākṣātkaraṇīyam |  etan mahāmate śrāvakāṇāṃ pratyātmāryagatilakṣaṇasukhaṃ yatra bodhisattvena mahāsattvena pratyātmāryagatilakṣaṇasukhe na śi(59*)kṣitavyam |  bhāvavikalpasvabhāvābhiniveśaḥ punar mahāmate śrāvakāṇāṃ katamaḥ?  yaduta nīlapītoṣṇadravacalakaṭhināni mahābhūtāny akriyāpravṛttāni svasāmānyalakṣaṇayuktyāgamapramāṇasuvinibaddhāni dṛṣṭvā tatsvabhāvābhiniveśavikalpaḥ pravartate |  etan mahāmate bodhisattvenādhigamya vyāvartayitavyam |  dharmanairātmyalakṣaṇānupraveśatayā pudgalanairātmyalakṣaṇadṛṣṭiṃ nivārya bhūmikramānusaṃghau pratiṣṭhāpayitavyam |  etan mahāmate śrāvakāṇāṃ bhāvavikalpasvabhāvābhiniveśalakṣaṇaṃ yaduktam, idaṃ tatpratyuktam || 
(6)復次大慧。有二種聲聞乘通分別相。謂得自(7)覺聖差別相。及性妄想自性計著相。  云何得(8)自覺聖差別相聲聞。謂無常苦空無我境界。(9)眞諦離欲寂滅。息陰界入自共相外不壞相。(10)如實知心得寂止。  心寂止已。禪定解脱三昧(11)道果正受解脱。不離習氣不思議變易死。(12)得自覺聖樂住聲聞。  是名得自覺聖差別相(13)聲聞。  大慧。得自覺聖差別樂住菩薩摩訶薩。(14)非滅門樂正受樂。顧愍衆生及本願不作(15)證。  大慧。是名聲聞得自覺聖差別相樂。菩薩(16)摩訶薩。於彼得自覺聖差別相樂。不應修(17)學。  大慧。云何性妄想自性計著相聲聞。  所謂(18)大種青黄赤白堅濕煖動。非作生自相共相。(19)先勝善説。  見已於彼起自性妄想菩薩摩訶(20)薩於彼應知應捨。  隨入法無我想。滅人(21)無我相見。漸次諸地相續建立。  是名諸聲聞(22)性妄想自性計著相 
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§XVI
Further again, Mahāmati, in the life of the Śrāvaka-vehicle, there are two aspects to be distinguished, namely, the excellent and exalted state of self-realisation, and the attachment to the notion of self-nature arising from discrimination.  What is the excellent, exalted state of self-realisation belonging to the Śrāvakas? This is a state of mental concentration which is attained when one realises states of emptiness, egolessness, suffering, and impermanence, and the truth that is free from passions and is ever serene; when one annihilates notions belonging to the externality of things, such as the Skandhas, Dhātus, Āyatanas, individuality and generality; and when one has an insight into reality as it is.  Entering upon this state of mental concentration the Śrāvakas will attain the blissful abode of exalted self-realisation in which there is the emancipation belonging to a Dhyāna, the path and fruit of a Samādhi, and the deliverance of a Samāpatti, but in which there is as yet no discarding of habit-energy and no escape from the imperceivable transformation of death.  This, Mahāmati, is the Śrāvaka's exalted state of self-realisation.  Having attained this exalted and blissful condition of self-realisation as realised by the Śrāvakas, Mahāmati, the Bodhisattva-Mahāsattva may not enjoy by himself the bliss of cessation, the bliss of Samāpatti, but should think compassionately of other beings and keep ever fresh his original vows.  Mahāmati, in whatever exalted and blissful state of self-realisation the Bodhisattva may find himself, he should never exert himself in the exalted and blissful state of self-realisation as attained by the Śrāvakas.  (59) Mahāmati, what is meant by the attachment to the notion of self-nature arising from discrimination?  This attachment takes place when a man, seeing that the elements and the qualities such as blue, yellow, warmth, humidity, motility, and rigidity, have never been created by a creator, yet clings to the notions of individuality and generality in accordance with the measures laid down in books of logic.  Mahāmati, the Bodhisattva, knowing what this is, must abandon it.  Conforming himself to the egolessness of things and holding back the wrong views regarding the egolessness of a person, the Bodhisattva should keep himself on the continuously-ascending journey along the stages.  This is the Śrāvaka's attachment to the notion of self-nature arising from the discrimination of existence. 
 
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