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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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(*122) punar aparaṃ mahāmate dviprakārā buddhiḥ pravicayabuddhiś ca vikalpalakṣaṇagrāhābhiniveśapratiṣṭhāpikā ca |  tatra mahāmate pravicayabuddhir nāma yaduta yayā buddhyā bhāvasvabhāvalakṣaṇaṃ pravicīyamānaṃ catuṣkoṭikārahitaṃ nopalabhyate, sā pravicayabuddhiḥ |  tatra mahāmate catuṣkoṭikā yaduta ekatvānyatvobhayanobhayāstināstinityānityarahitāṃ catuṣkoṭikām iti vadāmi |  etayā catuṣkoṭikayā mahāmate rahitāḥ sarvadharmā ity ucyate |  iyaṃ mahāmate catuṣkoṭikā sarvadharmaparīkṣāyāṃ prayoktavyā |  tatra mahāmate vikalpalakṣaṇagrāhābhiniveśapratiṣṭhāpikā buddhiḥ katamā? yaduta yena mahāmate cittavikalpalakṣaṇagrāhābhiniveśena uṣṇadravacalakaṭhinānabhūtaparikalpalakṣaṇān mahābhūtān pratijñāhetulakṣaṇadṛṣṭāntābhiniveśādasadbhūtasamāropeṇa samāropayati, sā vikalpalakṣaṇagrāhābhiniveśapratiṣṭhāpikā buddhiḥ |  etan mahāmate buddhidvayasya lakṣaṇaṃ yena buddhidvayalakṣaṇena samanvāgatā bodhisattvā dharmapudgalanairātmyalakṣaṇagatiṃgatā (*123) nirābhāsabuddhipravicayacaryābhūmikuśalāḥ prathamāṃ bhūmiṃ pratilabhante, samādhiśataṃ ca samāpadyante |  buddhabodhisattvaśataṃ ca samādhiviśeṣapratilambhena paśyanti, kalpaśataṃ ca pūrvāntāparāntato ’nupraviśanti, kṣetraśataṃ cāvabhāsayanti |  kṣetraśataṃ cāvabhāsya uttarottarabhūmilakṣaṇavidhijñāḥ praṇidhānavaiśeṣikatayā vikrīḍanto dharmameghābhiṣekābhiṣiktās tathāgatapratyātmabhūmimadhigamya daśaniṣṭhāpadasunibaddhadharmāṇaḥ sattvaparipākāya vicitrair nirmāṇakiraṇair virājante pratyātmagatisukhasamāhitāḥ || 
(23)「復次，大慧！有二種覺，謂：觀察覺，及妄想相攝(24)受計著建立覺。  大慧！觀察覺者，謂若覺性自(25)性相，選擇離四句不可得，是名觀察覺。  大(26)慧！彼四句者，謂離一異、俱不俱、有無非有非(27)無、常無常，  是名四句。  大慧！此四句離，是名(28)一切法。大慧！此四句觀察一切法，應當修(29)學。  大慧！云何妄想相攝受計著建立覺？謂：妄(495c1)想相攝受，計著堅濕煖動不實妄想相四大(2)種。宗因1 想譬喻計著，不實建立而建立，是(3)名妄想相攝受計著建立覺。  是名二種覺相。(4)若菩薩摩訶薩，成就此二覺相，人法無我相(5)究竟，善知方便無所有覺。觀察行地，得初(6)地，入百三昧，  得差別三昧，見百佛及百菩(7)薩，知前後際各百劫事；光照百剎土，  知上(8)上地相，大願殊勝神力自在。法雲灌頂，當(9)得如來自覺地，善繫心十無盡句，成熟眾(10)生，種種變化，光明莊嚴，得自覺聖樂三昧正(11)受2 故。 
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§L
(122) Further, Mahāmati, there are two kinds of intellect: the intellect as an examining function, and the intellect which functions in connection with the attachment to ideas of discrimination.  As for the intellect that examines, Mahāmati, it is that act of intellect which examines into the self-nature of things, finding it to be devoid of the four propositions, and unattainable. This is known as the intellect that examines.  What is meant by [being devoid of] the four propositions? It means to be devoid of oneness and otherness, bothness and not-bothness, being and non-being, eternity and non-eternity.  These are called the four propositions.  Mahāmati, train yourself to examine carefully all things as regards these four propositions.  What, Mahāmati, is the intellect which functions in connection with the attachment to ideas of discrimination? It is the intellect with which the Mind is discriminated and the ideas arising therefrom are adhered to [as real]; and this adherence gives rise to the conceptions of warmth, fluidity, motility, and solidity as characterising the gross elements; while the tenacious holding to proposition, reason, definition, and illustration, leads to the assertion of a non-entity [as entity]. This is called the intellect that functions in connection with the attachment to ideas of discrimination.  This, Mahāmati, is what characterises the two kinds of intellect, in accordance with which the Bodhisattvas, thoroughly mastering the signs of egolessness of persons and things, (123) and, by means of knowledge of imagelessness, becoming conversant with the stage of examination and practice, will attain the first stage [of Bodhisattvahood] and acquire one hundred Dhyānas.  Attaining the excellent Samādhis, they will see one hundred Buddhas and Bodhisattvas, they will enter into one hundred kalpas that were prior to the present and also into those that will follow the present, they will illuminate one hundred Buddha-lands,  and, illuminating one hundred Buddha-lands, they will understand the signs belonging to the higher stages; and by virtue of the most exalted vows they will manifest wonderful powers, they will be baptised by [the Buddhas] when they reach the stage of Dharmameghā (law-cloud); and realising the inmost realm of the Tathagatas, they will be provided with things which are closely connected with the ten inexhaustible vows; and, in order to bring all beings into maturity, they will shine out in various forms with the rays of transformation; they will be quite absorbed in the bliss of self-realisation. 
 
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