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As I said in my Studies, the Lanka is a memorandum kept by a Mahayana master, in which he put down perhaps all the teachings of importance accepted by the Mahayana followers of his day.He apparently did not try to give them any order, and it is possible that the later redactors were not very careful in keeping faithfully whatever order there was in the beginning, thus giving the text a still more disorderly appearance.Erroneous Views held by Some Brahmans and Sramanas Concerning Causation, Continuation, etc.; The Buddhist Views Concerning Such Subjects as Alayavijnana, Nirvana, Mind-only, etc.; Attainments of the Bodhisattva For free distribution only. There are yet many difficult and obscure passages in the Sutra, which I have been unable to unravel to my own satisfaction.

The former are called Buddhas including also Bodhisattvas, Arhats, and Pratyekabuddhas while the latter comprise all the rest of beings under the general designation of bala or balaprithagjana—bala meaning "undeveloped", "puerile", or "ignorant", and prithagjana "people different" from the enlightened, that is, the multitudes, or people of ordinary type, whose minds are found engrossed in the pursuit of egotistic pleasures and unawakened to the meaning of life.

This class is also known as Sarvasattva, "all beings" or sentient beings.

It goes without saying that these have helped immensely the present translator.

May his also prove a stepping board however feeble towards a fuller interpretation of the Sutra!

To view this text with full diacritics go to the non-stripped version here. 1: May 2004: First OCR, proof-reading and HTML make-up. I shall be fully content if I have made the understanding of this significant Mahayana text easier than before, even though this may be only to a very slight degree.

My friends in different fields of life have been kind and generous in various ways, and I now send out to the perusal of the English-reading public this humble work of mine.

If not for him, the author could never have carried out his plans to the extent he has so far accomplished.

Materially, no visible results can be expected of this kind of undertaking, and yet a scholar has his worldly needs to meet.

The introduction that follows may also serve as one to Mahayana Buddhism generally.

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