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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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tatredam ucyate -
jalavṛkṣacchāyāsadṛśāḥ skandhā vijñānapañcamāḥ |
māyāsvapnopamādṛśā(śyā?) vijñaptyā mā vikalpayate || 2.149 || 
(12)爾時，世尊欲重宣此義而說偈言：
(13)「幻夢水樹影， 垂髮熱時炎， 
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Therefore, it is said:
149. The Skandhas, of which the Vijñāna is the fifth, resemble the reflections of the trees in water; they are to be regarded as Māyā and a dream, they are so by thought-construction; make no discriminations! 
keśoṇḍukaprakhyamidaṃ marīcyudakavibhramat |
tribhavaṃ svapnamāyākhyaṃ vibhāvento vimucyate || 2.150 || 
(14)如是觀三有， 究竟得解脫。 
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150. This triple world resembles a hair-net, or water in a mirage which is agitated; it is like a dream, Māyā; and by thus regarding it one is emancipated. 
(40,1) mṛgatṛṣṇā yathā grīṣme spandate cittamohanī |
mṛgā gṛhṇanti pānīyaṃ na cāsyāṃ vastu vidyate || 2.151 || 
(15)譬如鹿渴想， 動轉迷亂心，
(16)鹿想謂為水， 而實無水事。 
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151. Like a mirage in the spring-time, the mind is found bewildered; animals imagine water but there is no reality to it. 
tathā vijñānabījaṃ hi spandate dṛṣṭigocare |
bālā gṛhṇanti jāyantaṃ timiraṃ taimirā yathā || 2.152 || 
(17)如是識種子， 動轉見境界，
(18)愚夫妄想生， 如為翳所翳。 
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152. Thus the Vijñāna-seed is evolved and the world comes into view; the ignorant imagine it is born, just like the dim-eyed ones perceive things in the darkness. 
anādigatisaṃsāre bhāvagrāhopagūhitam |
bālaḥ kīle yathā kīlaṃ pralobhya vinivartayet || 2.153 || 
(19)於無始生死， 計著攝受性，
(20)如逆1 㨝出2 㨝， 捨離貪攝受， 
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153. Since beginningless time, the ignorant are found transmigrating through the paths, enwrapped in their attachment to existence; as a wedge is induced by another wedge, they are led to the abandonment [of their wrappage]. 
māyāvetālayantrābhaṃ svapnavidyuddhanaṃ sadā |
(96*) trisaṃtativyavacchinnaṃ jagat paśyan vimucyate || 2.154 || 
(21)如幻呪機發， 浮雲夢電光。
(22)觀是得解脫， 永斷三相續， 
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154. By regarding the world as always like a magically-moving corpse, or a machine, or like a dream, or a lightning, or a cloud; (96) the triple continuation is torn asunder and one is emancipated. 
na hy atra kācidvijñaptirmarīcīnāṃ yathā nabhe |
evaṃ dharmān vijānanto na kiṃcitpratijānate || 2.155 || 
(23)於彼無有作， 猶如炎虛空。
(24)如是知諸法， 則為無所知， 
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155. There is here nothing of thought-construction, it is like an image in the air; when they thus understand all there is nothing to know. 
vijñaptir nāmamātreyaṃ lakṣaṇena na vidyate |
skandhāḥ keśoṇḍukākārā yatra cāsau vikalpyate || 2.156 || 
(25)言教唯假名， 彼亦無有相。
(26)於彼起妄想， 陰行如垂髮， 
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156. Here is nothing but thought-construction and name. You seek in vain for individual signs; the Skandhas are like a hair-net wherein discrimination goes on. 
cittaṃ keśoṇḍukaṃ māyāṃ svapna gandharvam eva ca |
alātaṃ mṛgatṛṣṇā ca asantaḥ khyāti vai nṛṇām || 2.157 || 
(27)如畫垂髮幻， 夢乾闥婆城。
(28)火輪熱時炎， 無而現眾生， 
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157. A world of multitudes1 is a hair-net, a vision, a dream, and the city of the Gandharvas; it is [a wheel made by] a firebrand, a mirage; it is a non-entity, only an appearance to people. 
nityānityaṃ tathaikatvam ubhayaṃ nobhayaṃ tathā |
anādidoṣasaṃbandhād bālāḥ kalpanti mohitāḥ || 2.158 || 
(29)常無常一異， 俱不俱亦然。
(492a1)無始過相續， 愚夫癡妄想， 
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158. Eternity and non-eternity; oneness, too, bothness and not-bothness as well: these are discriminated by the ignorant who are confused in mind and bound up by errors since beginningless time. 
darpaṇe udake netre bhāṇḍeṣu ca maṇīṣu ca |
bimbaṃ hi dṛśyate teṣu bimbaṃ nāsti ca kutracid || 2.159 || 
(2)明鏡水淨眼， 摩尼妙寶珠，
(3)於中現眾色， 而實無所有。 
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159. In a mirror, in water, in an eye, in a vessel, and on a gem, images are seen; but in them there are no images [i. e. realities] anywhere to take hold of. 
bhāvābhāsaṃ tathā cittaṃ mṛgatṛṣṇā yathā nabhe |
dṛśyate citrarūpeṇa svapne vandhyauraso yathā || 2.160 || 
(4)一切性顯現， 如畫熱時炎，
(5)種種眾色現， 如夢無所有。 
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160. Like a mirage in the air, so is a variety of things mere appearance; they are seen in diversity of forms, but are like a child in a barren woman's dream. 
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