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Laṅkāvatārasūtra

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ā ī ū
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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.).
 
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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
upanyāsaṃ kariṣyāmi padānāṃ śṛṇu me suta |
aṣṭottaraṃ padaśataṃ yathā buddhānuvarṇitam || 2.98 ||
(25)我今當顯示 次第建立句
(26)佛子善諦聽 此上百八句
(27)如諸佛所説
(521b1)離諸外道法 我説汝諦聽
(b2)此上百八見 如諸佛所説
(b3)我今説少分 佛子善諦聽
(c23)此及於餘義 汝今咸問我
(c24)如先佛所説 一百八種句
(c25)一一相相應 遠離諸見過
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§III
98.1 I will instruct you as regards realisation and its teaching; listen to me intently; I will give you an explanation of the statements, O son, listen to me, in regard to the one hundred and eight statements as recounted by the Buddhas.
1. This verse is probably to be separated from the foregoing ones as it forms a sort of introduction to what follows. The one hundred and eight questions (prasna) so called are not to be necessarily identified with the one hundred and eight statements (pada) which are uniformely negated in the paragraph that comes after. Some subjects are common to the Questions and the Negations, but others are not. I do not think there is any organic relationship between the two sections. What strikes one in both the Questions and the Negations is that trivial subjects are mixed up with important ones as equally constituting the content of self-realisation. The sūtra proper which is supposed to concern itself with them is also devoid of an intimate connection with them.
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