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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 bodhisattvena mahāsattvena svabhāvalakṣaṇatrayakuśalena bhavitavyam |  tatra mahāmate parikalpitasvabhāvo nimittāt pravartate |  kathaṃ punar mahāmate parikalpitasvabhāvo nimittāt pravartate? tatra mahāmate paratantrasvabhāvo vastunimittalakṣaṇākāraḥ khyāyate |  tatra mahāmate vastunimittalakṣaṇābhiniveśaḥ punar dviprakāraḥ |  parikalpitasvabhāvaṃ vyavasthāpayanti tathāgatā arhantaḥ samyaksaṃbuddhā nāmābhiniveśalakṣaṇena ca nāmavastunimittābhiniveśalakṣaṇena ca |  tatra vastunimittābhiniveśalakṣaṇaṃ punar mahāmate yaduta adhyātmabāhyadharmābhiniveśaḥ |  nimittalakṣaṇābhiniveśaḥ punar yaduta teṣv eva ādhyātmikabāhyeṣu dharmeṣu svasāmānyalakṣaṇaparijñānāvabodhaḥ |  etan mahāmate dviprakāraṃ parikalpitasvabhāvasya lakṣaṇam |  yad āśrayālambanāt pravartate tat paratantram |  tatra mahāmate pariniṣpannasvabhāvaḥ katamaḥ? yaduta nimittanāmavastulakṣaṇavikalpavirahitaṃ tathatāryajñānagatimanapratyātmāryajñānagatigocaraḥ |  e(68*)ṣa mahāmate pariniṣpannasvabhāvas tathāgatagarbhahṛdayam || 
(4)「復次，大慧！菩薩摩訶薩，當善三自性。  云何三(5)自性？謂妄想自性、緣起自性、成自性。大慧！(6)妄想自性從相生。」  大慧白佛言。世尊。云何(7)妄想自性從相生。佛告大慧。縁起自性事相(8)相行。顯現事相相。計著有二種妄想自性。顯現事相相。  計著有二種妄想自性。  (9)如來、應供、等正覺之所建立，謂名相計著相，(10)及事相計著相。  名相計著相者。謂内外法計(11)著。事相計著相者。  謂即彼如是内外自共相(12)計著。  是名二種妄想自性相。  若依若縁生。是(13)名縁起。云何成自性。謂離名相事相妄想。  (14)聖智所得及自覺聖智趣所行境界。  是名成(15)自性如來藏心。 
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§XXIII
Further, Mahāmati, let the Bodhisattva-Mahāsattva be well acquainted with the three kinds of Svabhāva (self-nature).  [What are the three? They are (1) false discrimination, (2) knowledge of relativity, and (3) perfect knowledge.] Now, Mahāmati, false discrimination rises from form (nimitta).  How, Mahāmati, does it rise from form? In [the consideration of] the relativity aspect of Svabhāva, realities appear in various ways, as having forms, signs, and shapes;  when, Mahāmati, these objects, forms, and signs are adhered to [as real], this adherence takes place in two ways.  The Tathāgatas, Arhats, and Fully-Enlightened Ones thus declare false discrimination to consist in attachment to names and attachment to objects.  By the attachment to names is meant to recognise in these inner and external things the characteristic marks of individuality and generality and to regard them as definitely belonging to the objects.  By the attachment to objects is meant, Mahāmati, to get attached to inner and external things [as realities].  These two modes of attachment, Mahāmati, constitute false discrimination.  The knowledge of the relativity-aspect (paratantra) rises from the separation of subject (asraya) and object (alambana).  Now, Mahāmati, what is perfect knowledge? It is realised when one casts aside the discriminating notions of form, name, reality, and character; it is the inner realisation by noble wisdom.  This (68) perfect knowledge, Mahāmati, is the essence of the Tathāgata-garbha. 
 
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