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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 skandhānāṃ skandhasvabhāvalakṣaṇaṃ nirdekṣyāmaḥ |  tatra mahāmate pañca skandhāḥ |  katame? yaduta rūpa(*125)vedanāsaṃjñāsaṃskāravijñānāni |  tatra mahāmate catvāraḥ skandhā arūpiṇo vedanā saṃjñā saṃskārāṃ vijñānaṃ ca |  rūpaṃ mahāmate cāturmahābhautikam, bhūtāni ca parasparavilakṣaṇāni |  na ca mahāmate arūpiṇāṃ catuṣkasaṃkhyā bhavatyākāśavat |  tadyathā mahāmate ākāśaṃ saṃkhyālakṣaṇātītam, atha ca vikalpyate evam ākāśam iti, evam eva mahāmate skandhāḥ saṃkhyālakṣaṇagaṇanātītā bhāvābhāvavivarjitāścātuṣkoṭikarahitāḥ saṃkhyāgaṇanānirdeśena nirdiśyante bālair na tvāryaiḥ || 
(29)「復次，大慧！當說諸陰自性相。云何諸陰自性(496a1)相？謂五陰。  云何五？  謂色受想行識。  彼四陰(2)非色，謂受想行識。  大慧！色者，四大及造色，各(3)各異相。  大慧！非無色有四數，如虛空。  譬如(4)虛空，過數相，離於數，而妄想言一虛空。大(5)慧！如是陰，過數相，離於數，離性非性，離(6)四句。數相者，愚夫言說，1 所說非聖賢也。 
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§LII
Further, Mahāmati, I will explain what characterises the self-nature of the Skandhas.  Mahāmati, what are the five Skandhas?  They are form, (125) sensation, thought, conformation, and consciousness.  Mahāmati, four of these have no material forms—sensation, thought, conformation, and consciousness.  Form, Mahāmati, belongs to what is made of the four primary elements, and these elements differ from one another in their individual signs.  But the four Skandhas that are without form cannot be reckoned as four, they are like space.  For instance, Mahāmati, space cannot be numbered, and it is due to our discrimination that it is designated as such; in the same way, Mahāmati, the Skandhas that are beyond calculability as they have no number-marks, are not to be predicated as existing and non-existing, and are beyond the four propositions; but to the ignorant they are described as subject to numeration, but not so to the wise. 
āryaiḥ punar mahāmate māyāvicitrarūpākṛtivadanyānanyavarjitāḥ prajñāpyante svapnabimbapuruṣavat |  āśrayānanyatvādāryajñānagatisaṃmohān mahāmate skandhavikalpaḥ khyāyate |  etan mahāmate skandhānāṃ skandhasvabhāvalakṣaṇam |  sa ca vikalpastvayā vyāvartanīyaḥ, vyāvṛtya viviktadharmopadeśaḥ karaṇīyaḥ |  sarvabuddhaparṣanmaṇḍaleṣu tīrthyadṛṣṭinivāraṇāya viviktadharmopadeśena mahāmate kriyamāṇena dharmanairātmyadarśanaṃ viśudhyate, dūraṃgamābhūmipraveśaś ca bhavati |  sa dūraṃgamāṃ mahābhūmimanupraviśya anekasamādhivaśavartī bhavati |  manomayakāyapratilambhāc ca (*126) samādhiṃ māyopamaṃ pratilabhate |  balābhijñāvaśitāgatiṃgataḥ sarvasattvopajīvyo bhavati pṛthivīvat |  yathā mahāmate mahāpṛthivī sarvasattvopajīvyā bhavati, evam eva mahāmate bodhisattvo mahāsattvaḥ sarvasattvopajīvyo bhavati || 
大(7)慧！聖者如幻種種色像，離異不異施設。又(8)如夢影士夫身，  離異不異故。大慧！聖智趣，(9)同陰妄想現。  是名諸陰自性相。  汝當除滅，(10)滅已，說寂靜法，  斷一切佛剎諸外道見。大(11)慧！說寂靜時，法無我見淨，及入不動地。  (12)入不動地已，無量三昧自在，  及得意生身，(13)得如幻三昧，  通達究竟，力明自在，救攝饒(14)益一切眾生。  猶如大地載育眾生。菩薩摩訶(15)薩普濟眾生，亦復如是。 
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Again, Mahāmati, by the wise the five Skandhas are regarded as thought-constructions, devoid of [dualisties such as] otherness and not-otherness; for they are like varieties of forms and objects in a vision, like images and persons in a dream.  As they have no better substance for their support, and as they obstruct the passage of noble wisdom, there is what is known as the Skandha-discrimination.  This, Mahāmati, is what characterises the self-nature of the Skandhas.  This discrimination must be discarded by you, and having discarded this, you should declare the truth of solitude.  Keeping back the views held by the philosophers, the truth of solitude is to be announced in all the Buddha-assemblies, Mahāmati, and thereby the teaching of the egolessness of things is purified and you will enter upon the stage of Far-going (dūramgaṁā).  Entering upon the stage of Dūramgamā you will become the master of many Samādhis,  and, attaining the will-body (126) you will realise the Samādhi known as Māyopama (Māyā-like).  Thoroughly conversant with the powers, psychic faculties and self-control, you will be the supporter of all beings like the earth.  Mahāmati, as the great earth is the supporter of all beings, so is the Bodhisattva-Mahāsattva the supporter of all beings. 
 
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