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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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atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etad avocat -  deśayatu me bhagavān vāgvikalpalakṣaṇahṛdayaṃ nāma dharmaparyāyaṃ yena vāgvikalpalakṣaṇahṛdayena bhagavan suprativibhāgavinibaddhena ahaṃ ca anye ca bodhisattvā mahāsattvā abhilāpābhilāpyārthadvayagatiṃgatāḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhya abhilāpābhilāpyārthadvayagatiṃ sarvasattvānāṃ viśodhayeyuḥ |  bhagavān āha - tena hi mahāmate śṛṇu, sādhu ca suṣṭhu ca manasikuru | (86*) bhāṣiṣye ’haṃ te |  sādhu bhagavan iti mahāmatir bodhisattvo mahāsattvo bhagavataḥ pratyaśrauṣīt |  bhagavān asyaitad avocat - caturvidhaṃ mahāmate vāgvikalpalakṣaṇaṃ bhavati |  yaduta lakṣaṇavāk svapnavāk dauṣṭhulyavikalpābhiniveśavāk anādivikalpavāk || 
(12)爾時，大慧菩薩摩訶薩復白佛言：  「世尊！1 唯(13)願為說言說妄想相心經。2 (此同上佛語心也)世尊！我(14)及餘菩薩摩訶薩，若善知言說妄想相心(15)3 經，則能通達言說所說二種義，疾得阿耨(16)多羅三藐三菩提，以言說所說二種趣，淨一(17)切眾生。」  佛告大慧：「諦聽諦聽，善思念之，當(18)為汝說。」  大慧白佛言：「善哉，世尊！唯然受教。」  (19)佛告大慧：「有四種言說妄想相，  謂：相言說、(20)夢言說、過妄想計著言說、無始妄想言說。 
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§XXXII
At that moment again Mahāmati the Bodhisattva-Mahāsattva said this to the Blessed One:  Pray tell me, Blessed One, about the teaching known as the essence of discrimination as regards words, whereby, Blessed One, I and other Bodhisattva-Mahāsattvas, comprehending and becoming well acquainted with the essence of discrimination as regards words, will be thoroughly informed of the signification of two things, expression and expressed, and, thereby immediately attaining supreme enlightenment, will explain the signification of these two things, expression and expressed, for the purification of all beings.  Replied the Blessed One: Then, Mahāmati, listen well and reflect well, (86) for I will tell you about it.  Well done! said Mahāmati the Bodhisattva-Mahāsattva and listened to the Blessed One.  The Blessed One said this to him: There are, Mahāmati, four kinds of word-discrimination.  They are: (1) Words denoting individual marks, (2) dream-words, (3) words growing out of the attachment to erroneous speculations and discriminations, and (4) words growing out of the discrimination that knows no beginning. 
tatra mahāmate lakṣaṇavāk svavikalparūpanimittābhiniveśāt pravartate |  svapnavāk punar mahāmate pūrvānubhūtaviṣayānusmaraṇāt prativibuddhaviṣayābhāvāc ca pravartate |  dauṣṭhulyavikalpābhiniveśavāk punar mahāmate śatrupūrvakṛtakarmānusmaraṇāt pravartate |  anādikālavikalpavāk punar mahāmate anādikālaprapañcābhiniveśadauṣṭhulyasvabījavāsanātaḥ pravartate |  etad dhi mahāmate caturvidhaṃ vāgvikalpalakṣaṇam iti me yaduktam, idaṃ tatpratyuktam || 
相(21)言說者，從自妄想色相計著生。  夢言說者，(22)先所經境界，隨憶念生，從覺已境界無性(23)生。  過妄想計著言說者，先怨所作業，隨憶念(24)生。  無始妄想言說者，無始虛偽計著過自種(25)習氣生。  是名四種言說妄想相。」 
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Now, Mahāmati, the words denoting individual marks rise from discriminating forms and characteristic signs as real in themselves and becoming attached to them.  The dream-words, Mahāmati, rise from the unreal surroundings which reveal themselves [before the mind] when it recollects its previous experience.  The words growing out of the attachment to erroneous speculations and discriminations, Mahāmati, rise from recollecting deeds once previously committed.  The words growing out of the discrimination that has been functioning since beginningless time, Mahāmati, rise from the habit-energy whose seeds have been growing out of the clinging to erroneous speculations and false imaginations since beginningless time.  I say, Mahāmati, these are the four features of word-discrimination, which is the answer to your question. 
 
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