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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 na māyā nāsti |  sādharmyadarśanāt sarvadharmāṇāṃ māyopamatvaṃ bhavati |  mahāmatir āha - kiṃ punar bhagavan vicitramāyābhiniveśalakṣaṇena sarvadharmāṇāṃ māyopamatvaṃ bhavati, atha vitathābhiniveśalakṣaṇena? (*110) tadyadi bhagavan vicitramāyābhiniveśalakṣaṇena sarvadharmāṇāṃ māyopamatvaṃ bhavati, hanta bhagavan na bhāvā māyopamāḥ |  tat kasya hetoḥ? yaduta rūpasya vicitralakṣaṇāhetudarśanāt |  na hi bhagavan kaścid dhetur asti yena rūpaṃ vicitralakṣaṇākāraṃ khyāyate māyāvat |  ata etasmāt kāraṇād bhagavan na vicitramāyālakṣaṇābhiniveśasādharmyād bhāvā māyopamāḥ || 
(23)「復次，大慧！非幻無有相似，  見一切法如幻。」  (24)大慧白佛言：「世尊！為種種幻相計著，言一(25)切法如幻？為異相計著？若種種幻相計著，(26)言一切性如幻者，世尊！有性不如幻者。  所(27)以者何？謂色種種相非因。  世尊！無有因色(28)種種相現如幻。  世尊！是故無種種幻相計著(29)相似性如幻。」 
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§XLIV
Further, Mahāmati, Māyā is not an unreality,  because it has the appearance of reality; and all things have the nature of Māyā.  Said Mahāmati:
Is it, Blessed One, that all things are like Māyā because Māyā is something imagined and clung to as having multitudinousness of individual forms? (110) Or is it due to the incorrect imagining of individual forms? If all things have the likeness of Māyā because Māyā is something imagined and clung to as having multitudinousness of individual forms, then see, Blessed One, things are not like Māyā.  Why? Because forms are seen in the multitudinousness of individual signs not without due causes.  If they ever appear without due causes, assuming the multitudinousness of individual signs and shapes, [then] they would be like Māyā.  For this reason, Blessed One, that things are like Māyā is not because they [i. e. all things and Māyā] are both alike in being imagined and clung to as having multitudinousness of individual signs. 
bhagavān āha - na mahāmate vicitramāyālakṣaṇābhiniveśasādharmyāt sarvadharmā māyopamāḥ, kiṃ tarhi mahāmate vi tathāśuvidyutsadṛśasādharmyeṇa sarvadharmā māyopamāḥ |  tadyathā mahāmate (46,1) vidyullatā kṣaṇabhaṅgadṛṣṭanaṣṭadarśanaṃ punar bālānāṃ khyāyate, evam eva mahāmate sarvabhāvāḥ svavikalpasāmānyalakṣaṇāḥ pravicayābhāvān na khyāyante rūpalakṣaṇābhiniveśataḥ || 
佛告大慧：「非種種幻相計著(494a1)相似，一切法如幻。大慧！然不實一切法，速滅(2)如電，是則如幻。  大慧！譬如電光，剎那頃現，(3)現已即滅，非愚夫現。如是一切性，自妄想自(4)共相，觀察無性，非現色相計著。」 
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Said the Blessed One:
It is not, Mahāmati, that all things are Māyā because they are both alike in being imagined and clung to as having multitudinousness of individual signs, but that all things are like Māyā because they are unreal and like a lightning-flash which is seen as quickly disappearing.  Mahāmati, a lightning appears and disappears in quick succession as is manifest to the ignorant; in the same way, Mahāmati, all things assume individuality and generality according to the discrimination [of the Mind] itself. When the state of imagelessness1 is recognised, objects which are imagined and clung to as in possession of individual signs cease to assert themselves. 
tatredam ucyate - 
爾時，世尊(5)欲重宣此義而說偈言： 
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Thus it is said: 
na māyā nāsti sādharmyād bhāvānāṃ kathyate ’stitā |
vi tathāśuvidyutsadṛśāstena māyopamāḥ smṛtāḥ || 2.168 || 
(6)「非幻無有譬， 說法性如幻；
(7)不實速如電， 是故說如幻。」 
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170. Māyā is not without reality, because it has something resembling it; the reality of all things is talked of [in a similar manner]; they are unreal like a lightning-flash [appearing and disappearing] quickly, and therefore they are regarded as resembling Māyā. 
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