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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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punar aparaṃ mahāmate caturvidhaṃ dhyānam |  katamac caturvidham? yaduta bālopacārikaṃ dhyānam, arthapravicayaṃ dhyānam, tathatālambanaṃ dhyānam, tāthāgataṃ caturthaṃ dhyānam |  tatra mahāmate bālopacārikaṃ dhyānaṃ katamat? yaduta śrāvakapratyekabuddhayogayogināṃ pudgalanairātmyabhāvasvasāmānyabimbasaṃkalānityaduḥkhāśubhalakṣaṇābhiniveśapūrvakam, evamidaṃ lakṣaṇaṃ nānyatheti (41,1) paśyataḥ pūrvottarottarata ā saṃjñānirodhād bālopacārikaṃ bhavati |  tatra arthapravicayadhyānaṃ punar mahāmate katamat? yaduta pudgalanairātmyasvasāmānyalakṣaṇabāhyatīrthakarasvaparobhayābhāvaṃ kṛtvā dharmanairātmyabhūmilakṣaṇārthaṃ pravicayānupūrvakam arthapravicayadhyānaṃ bhavati |  tatra tathatālambanaṃ dhyānaṃ mahāmate katamat? yaduta parikalpitanairātmyadvayavikalpayathābhūtāvasthānādapravṛttervikalpasya tathatālambanam iti vadāmi |  tāthāgataṃ punar mahāmate dhyānaṃ katamat? yaduta tā(98*)thāgatabhūmyākārapraveśaṃ pratyātmāryajñānalakṣaṇatrayasukhavihārācintyasattvakṛtyakaraṇatayā tāthāgataṃ dhyānam iti vadāmi || 
(13)「復次，大慧！有四種禪。  云何為四？謂：愚夫所(14)行禪、觀察義禪、攀緣如禪、如來禪。  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。  云何觀察義禪？謂：人無我自相(19)共相，外道自他俱無性已。觀法無我彼地相(20)義，漸次增進，是名觀察義禪。  云何攀緣如(21)禪？謂：妄想二無我妄想，如實處不生妄想，(22)是名攀緣如禪。  云何如來禪？謂：入如來地，(23)1 行自覺聖智相三種樂住，成辦眾生不思(24)議事，是名如來禪。」 
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§XXXVI
Further, Mahāmati, there are four kinds of Dhyānas.  What are the four? They are: (1) The Dhyāna practised by the ignorant, (2) the Dhyāna devoted to the examination of meaning, (3) the Dhyāna with Tathatā (suchness) for its object, and (4) the Dhyāna of the Tathagatas.  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.  Mahāmati, what then is the Dhyāna devoted to the examination of meaning? It is the one [practised by those who,] having gone beyond the egolessness of things, individuality and generality, the untenability of such ideas as self, other, and both, which are held by the philosophers, proceed to examine and follow up the meaning of the [various] aspects of the egolessness of things and the stages of Bodhisattvahood. This is the Dhyāna devoted to the examination of meaning.  What, Mahāmati, is the Dhyāna with Tathatā for its object? When [the Yogins recognise that] the discrimination of the two forms of egolessness is mere imagination, and that where he establishes himself in the reality of suchness (yathābhūta) there is no rising of discrimination, I call it the Dhyāna with Tathatā for its object.  (98) What, Mahāmati, is the Dhyāna of the Tathagata? When [the Yogin], entering upon the stage of Tathagatahood and abiding in the triple bliss which characterises self-realisation attained by noble wisdom, devotes himself for the sake of all beings to the [accomplishment of] incomprehensible works, I call it the Dhyāna of the Tathagatas. 
 
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