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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    
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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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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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tatredam ucyate - 
爾時，世尊(14)欲重宣此義而說偈言： 
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§LV
So it is said: 
cittaṃ viṣayasaṃbandhaṃ jñānaṃ tarke pravartate |
nirābhāse viśeṣe ca prajñā vai saṃpravartate || 2.180 || 
(15)「心縛於境界， 覺想智隨轉，
(16)無所有及勝， 平等智慧生。 
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182. The Citta is bound up with the objective world; the intellect's function is to speculate; and in the excellent state of imagelessness there is the evolving of transcendental wisdom (prajñā). 
parikalpitasvabhāvo ’ti paratantre na vidyate |
kalpitaṃ gṛhyate bhrāntyā paratantraṃ na kalpyate || 2.181 || 
(17)妄想自性有， 於緣起則無，
(18)妄想或攝受， 緣起非妄想。 
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183. According to the false imagination, [self-substance] is, but from the point of view of relativity (paratantra) it is not; owing to perversion, what is discriminated is grasped [as real]; in the relativity there is no discrimination. 
vividhāṅgābhinirvṛttyā yathā māyā na sidhyati |
nimittaṃ hi tathā citraṃ kalpyamānaṃ na sidhyati || 2.182 || 
(19)種種支分生， 如幻則不成，
(20)彼相有種種， 妄想則不成。 
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184. Multitudinousness of differentiations is imagined [as real by the ignorant], but being like Māyā they obtain not; varieties of individual forms are discriminated as such, but they [really] do not obtain. 
nimittaṃ dauṣṭhulyamayaṃ bandhanaṃ cittasaṃbhavam |
parikalpitaṃ hy ajānānaṃ paratantrair vikalpyate || 2.183 || 
(21)彼相則是過， 皆從心縛生，
(22)妄想無所知， 於緣起妄想。 
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185. [To imagine] individual forms is wrong, it puts one in bondage; they are born of Mind due to the false imagination of the ignorant; based on the relativity they are discriminated. 
yadetatkalpitaṃ bhāvaṃ paratantraṃ tad eva hi |
(*131) kalpitaṃ hi vicitrābhaṃ paratantre vikalpyate || 2.184 || 
(23)此諸妄想性， 即是彼緣起，
(24)妄想有種種， 於緣起妄想。 
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186. The existence thus subjected to discrimination is no other than its relativity aspect; (131) the false imagination is of various forms; based on the relativity, discrimination is carried on. 
saṃvṛtiḥ paramārthaś ca tṛtīyaṃ nāstihetukam |
kalpitaṃ saṃvṛtirhyuktā tacchedādāryagocaram || 2.185 || 
(25)世諦第一義， 第三無因生，
(26)妄想說世諦， 斷則聖境界。 
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187. Conventional truth (saṁvṛiti) and ultimate truth (paramārtha)—if there be a third, non-entity is its cause; the false imagination belongs to the conventional; when it is cut asunder, there is the realm of the wise. 
yathā hi yogināṃ vastu citramekaṃ virājate |
na hy asti citratā tatra tathā kalpitalakṣaṇam || 2.186 || 
(27)譬如修行事， 於一種種現，
(28)於彼無種種， 妄想相如是。 
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188. As to the Yogins there is one reality which reveals itself as multiplicity and yet there is no multiplicity in it; so is the nature of the false imagination. 
yathā hi taimiraiś citraṃ kalpyate rūpadarśanam |
timiraṃ na rūpaṃ nārūpaṃ paratantraṃ tathābudhaiḥ || 2.187 || 
(29)譬如種種翳， 妄想眾色現，
(497a1)翳無色非色， 緣起不覺然。 
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189. As by the dim-eyed a variety of objects is seen and imagined while the dimness itself is neither a form (rūpa) nor a no-form (arupa), so is the relativity [discriminated] by the unknowing ones. 
haimaṃ syāttu yathā śuddhaṃ jalaṃ kaluṣavarjitam |
gaganaṃ hi ghanābhāvāt tathā śuddhaṃ vikalpitam || 2.188 || 
(2)譬如鍊真金， 遠離諸垢穢，
(3)虛空無雲翳， 妄想淨亦然。 
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190. As is pure gold, water free from dirt, the sky without a cloud, so is [the Mind] pure when detached1 from the false imagination. 
(54,1) nāsti vai kalpito bhāvaḥ paratantraś ca vidyate |
samāropāpavādaṃ hi vikalpanto vinaśyati || 2.189 || 
(4)無有妄想性， 及有彼緣起，
(5)建立及誹謗， 悉由妄想壞。 
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191. Falsely-imagined existence is not, but from the relativity point of view it is, assertion and refutation are destroyed when one is freed from the imagination. 
kalpitaṃ yady abhāvaṃ syāt paratantrasvabhāvataḥ |
vinā bhāvena vai bhāvo bhāvaś cābhāvasaṃbhavaḥ || 2.190 || 
(6)妄想若無性， 而有緣起性，
(7)無性而有性， 有性無性生。 
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192. If the relativity-aspect of existence is, while the imagination is not, this means that there is a being apart from being and that a being is born of a non-being. 
parikalpitaṃ samāśritya paratantropalabhyate |
nimittanāmasaṃbandhāj jāyate parikalpitam || 2.191 || 
(8)依因於妄想， 而得彼緣起，
(9)相名常相隨， 而生諸妄想。 
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193. Depending on the false imagination there obtains the relativity-aspect of existence; from the conjunction of form and name there rises false imagination. 
atyantaṃ cāpy aniṣpannaṃ kalpitaṃ na parodbhavam |
(*132) tadā prajñāyate śuddhaṃ svabhāvaṃ pāramārthikam || 2.192 || 
(10)究竟不成就， 則度諸妄想，
(11)然後1 知清淨， 是名第一義。 
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194. False imagination can never be perfect knowledge (nishpanna), it is not productive of anything else [but itself]; (132) then one knows what is meant by ultimate truth whose self-nature is purity. 
parikalpitaṃ daśavidhaṃ paratantraṃ ca ṣaḍvidham |
pratyātmatathatājñeyam ato nāsti viśeṣaṇam || 2.193 || 
(12)妄想有十二， 緣起有六種，
(13)自覺知爾炎， 彼無有差別。 
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195. There are ten kinds2 of false imagination and six kinds of relativity; in the knowledge of Tathatā innerly attained there is no differentiation. 
pañca dharmā bhavet tattvaṃ svabhāvā hi trayas tathā |
etadvibhāvayedyogī tathatāṃ nātivartate || 2.194 || 
(14)五法為真實， 自性有三種，
(15)修行分別此， 不越於如如。 
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196. Truth consists in [knowing] the five Dharmas and also the three Svabhāvas; when the Yogin thus comprehends [the truth], he does not transgress Tathatā. 
nimittaṃ paratantraṃ hi yannāma tatprakalpitam |
parikalpitanimittaṃ tu pāratantryāt pravartate || 2.195 || 
(16)眾相及緣起， 彼名起妄想，
(17)彼諸妄想相， 從彼緣起生。 
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197. According to the form of relativity, there are those names that belong to false imagination; and the various aspects of false imagination arise from relativity. 
buddhyā vivecyamānaṃ tu na tantraṃ nāpi kalpitam |
niṣpanno nāsti vai bhāvaḥ kathaṃ buddhyā vikalpyate || 2.196 || 
(18)覺慧善觀察， 無緣無妄想， 
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198. When well pondered with intelligence (buddhi) there is neither relativity nor false imagination; where perfect knowledge is, there is nothing [dualistically] existent; for how with intelligence can discrimination take place? 
niṣpanno vidyate bhāvo bhāvābhāvavivarjitaḥ |
bhāvābhāvavinirmukto dvau svabhāvau kathaṃ nu tau || 2.197 || 
(19)成已無有性， 云何妄想覺？ 
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199. Where perfect knowledge is, the existent cannot be qualified with being and non-being; in what cannot be qualified with being and non-being, how can there be these two Svabhāvas? 
parikalpitasvabhāve dvau svabhāvau dvau pratiṣṭhitau |
kalpitaṃ dṛśyate citraṃ viśuddhaṃ cāryagocaram || 2.198 || 
(20)彼妄想自性， 建立二自性，
(21)妄想種種現， 清淨聖境界。 
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200. Because of false imagination, the two Svabhāvas are established; where there is false imagination multitudinousness of things is recognised, which being purified the [spiritual] condition of the wise obtains. 
kalpitaṃ hi vicitrābhaṃ paratantrair vikalpyate |
anyathā kalpyamānaṃ hi tīrthyavādaṃ samāśrayet || 2.199 || 
(22)妄想如畫色， 緣起計妄想，
(23)若異妄想者， 2 即依外道論。 
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201. Where there is false imagination there is multitudinousness of objects, which are discriminated under the aspect of relativity; if otherwise discriminated, one becomes attached to the teachings of the philosophers. 
kalpanā kalpitetyuktaṃ darśanād dhetusaṃbhavat |
(*133) vikalpadvayanirmuktaṃ niṣpannaṃ syāttad eva hi || 2.200 || 
(24)妄想說所想， 因見和合生，
(25)離二妄想者， 如是則為成。」 
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202. What is imagined being subjected to further imagination, there are various views from which rises the doctrine of causal origination; (133) when the dualistic discrimination is got rid of, there indeed is perfect knowledge.3  
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