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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 mahābhūtabhautikakuśalena bhavitavyam |  kathaṃ ca mahāmate bodhisattvo mahābhūtabhautikakuśalo bhavati? tatra mahāmate bodhisattvo mahāsattva itaḥ pratisaṃśikṣate tatsatyaṃ yatra mahābhūtānāmasaṃbhavo ’saṃbhūtāni cemāni mahāmate bhūtānīti prativipaśyati |  evaṃ prativipaśyan nāma vikalpamātraṃ svacittadṛśyamātrāvabodhād bāhyabhāvābhāvān nāma cittadṛśyavikalpamātramidaṃ yaduta traidhātukaṃ mahābhūtabhautikarahitaṃ prativipaśyati (*124) cātuṣkoṭikanayaviśuddhimātmātmīyarahitaṃ yathābhūtasvalakṣaṇāvasthānāvasthitam anutpādasvalakṣaṇasiddham |  (51,1) tatra mahāmate mahābhūteṣu kathaṃ bhautikaṃ bhavati? yaduta snehavikalpamahābhūtaṃ mahāmate abdhātuṃ niṣpādayatyadhyātmabāhyam |  utsāhavikalpamahābhūtaṃ mahāmate tejodhātuṃ niṣpādayatyadhyātmabāhyam |  samudīraṇavikalpamahābhūtaṃ mahāmate vāyudhātuṃ niṣpādayatyadhyātmabāhyam |  rūpaparicchedavikalpamahābhūtaṃ punar mahāmate pṛthivīdhātuṃ janayatyākāśasahitamadhyātmabāhyam |  mithyāsatyābhiniveśāt pañcaskandhakadambakaṃ mahābhūtabhautikaṃ pravartate |  vijñānaṃ punar mahāmate vicitrapadaviṣayābhiniveśābhilāṣahetutvādvijñānaṃ pravartate ’nyagatisaṃdhau |  pṛthivībhūtabhautikānāṃ mahāmate kāraṇamasti mahābhūtāni, na tu mahābhūtānām |  tat kasya hetoḥ? yaduta bhāvaliṅgalakṣaṇagrahaṇasaṃsthānakriyāyogavatāṃ mahāmate kriyāsaṃyogotpattir bhavati nāliṅgavatām |  tasmād etan mahāmate mahābhūtabhautikalakṣaṇaṃ tīrthakarair vikalpyate na tu mayā || 
(12)「復次，大慧！菩薩摩訶薩，當善四大造色。  云何(13)菩薩善四大造色？大慧！菩薩摩訶薩作是(14)1 學，彼真諦者，四大不生。於彼四大不生，作(15)如是觀察。  觀察已，覺名相妄想分齊，自心現(16)分齊，外性非性，是名2 自心現妄想分齊。謂(17)三界觀彼四大造色性離，四句通淨，離我我(18)所。如實相、自相分3 齊住，無生自相成。  大慧！(19)彼四大種云何生造色？謂津潤妄想大種生(20)內外水界，  堪能妄想大種生內外火界，  飄動(21)妄想大種生內外風界，  斷截色妄想大種(22)生內外地界。  色及虛空俱，計著邪諦，五陰(23)集聚，四大造色生。  大慧！識者，因樂種種跡境(24)界故，餘趣相續。  大慧！地等四大及造色等，(25)有四大緣，非彼四大緣。  所以者何？謂性形(26)相處所作方便無性，大種不生。大慧！性形相(27)處所作方便和合生，非無形。  是故四大造色(28)相，外道妄想。非我。 
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§LI
Further, Mahāmati, the Bodhisattva-Mahāsattvas are to be well acquainted with the primary and the secondary elements.  How do the Bodhisattvas know the primary and the secondary elements? Mahāmati, the Bodhisattva-Mahāsattvas are to know this that the truth is that the primary elements have never come into existence, and that, Mahāmati, these elements are unborn.  Thus understood, there is nothing in the world but what is discriminated [by our imagination]. When it is recognised that the visible world is no more than Mind itself, external objects cease to be realities, and there is nothing but what is discriminated by the mind and perceived [as external]. That is to say, let it be understood that the triple world has nothing to do with the primary and the secondary elements, (124) that it is removed from the four propositions and philosophical systems, that it has nothing to do with a personal ego and what belongs to it; and that it establishes itself in the abode of real reality, where it is seen in its own form, i. e. in its unborn state.  Mahāmati, what is meant by the elements derived from the primary elements? The element discriminated as vascidity produces the realm of water, inner and outer;  the element discriminated as energy produces the realm of fire, inner and outer;  the element discriminated as motility produces the realm of air, inner and outer;  the element discriminated as divisibility of form gives birth to the realm of earth together with space, inner and outer.  Because of the attachment to the incorrect truths there is the aggregation of the five Skandhas giving rise to the elements primary and secondary.  Again, Mahāmati, the Vijñāna has its cause in our attachment to and the desire for the multitudinousness of statements and objective fields; and it continues to evolve in another path of existence.  Mahāmati, the secondary elements such as earth, etc., [are said] to have their cause in the primary elements which, however, are non-existent.  Because, Mahāmati, of things endowed with being, characteristics, marks, perceivableness, abode, and work, one can say that they are born of the combination of various effect-producing [elements]; but not of things which are devoid of characteristic marks.  For this reason, Mahāmati, the elements primary and secondary are the discriminations of the philosophers and not mine. 
 
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