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Laṅkāvatārasūtra

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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
kalpanā kalpitetyuktaṃ darśanād dhetusaṃbhavat |
(*133) vikalpadvayanirmuktaṃ niṣpannaṃ syāttad eva hi || 2.200 ||
(24)妄想說所想, 因見和合生,
(25)離二妄想者, 如是則為成。」
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202. What is imagined being subjected to further imagination, there are various views from which rises the doctrine of causal origination; (133) when the dualistic discrimination is got rid of, there indeed is perfect knowledge.1
1. This whole section treats of the threefold Svabhāva, chiefly explaining where Parikalpita (false imagination) is differentiated from Paratantra (relativity view). While the explanation sometimes appears quite complicated, the main point is clear enough. The Kalpita is a net of wrong interpretations woven about the Paratantra, which is the dualistic view of existence, and which is valid as far as it goes. But to reach the Nishpanna (perfect knowledge) it is necessary to transcend all forms of dualism, for the Paratantra is by no means ultimate truth.
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