Thus have I heard. The Blessed One once stayed in the Castle of Lanka
which is situated on the peak of Mount Malaya on the great ocean, and
which is adorned with flowers
made of jewels of various kinds.2 He was with a large assembly of
Bhikshus and with a great multitude of Bodhisattvas, who had come
together from various Buddha-lands.....
....At that time, the Blessed One who had been preaching in the palace of the King of Sea-serpents came out at the expiration of seven days and was greeted by an innumerable host of Nagakanyas including Sakra and Brahma, and looking at Lanka on Mount Malaya smiled and said, `By the Tathagatas of the past, who were Arhats and Fully-Enlightened Ones, this Truth was made the subject of their discourse, at that castle of Lanka on the mountain-peak of Malaya, the Truth realisable by noble wisdom in one`s inmost self, which is beyond the reasoning knowledge of the philosophers as well as the state of consciousness of the Sravakas and Pratyekabuddhas.1 I, too, would now for the sake of Ravana, Overlord of the Yakshas, discourse on this Truth.`
[Inspired] by the spiritual power of the Tathagata, Ravana, Lord of the Rakshasas, heard [his voice]. Indeed, the Blessed One, surrounded and accompanied by an in-numerable host of Nagakanyas including Sakra and Brahma, came out of the palace of the King of Sea-serpents and looking at the waves of the ocean and also at the mental agitations going on in those assembled, [he thought of] the ocean of the Alayavijnana where the evolving Vijnanas [like the waves] are stirred by the wind of objectivity. While he was standing there [thus absorbed in contemplation, Ravana saw him and] uttered a joyous cry, saying: `I will go and request of the Blessed One to enter into Lanka for this long night he would probably profit, do good, and gladden (3) the gods as well as human beings.`
Thereupon, Ravana, Lord of the Rakshasas, with his attendants, riding in his floral celestial chariot, came up where the Blessed One was, and having arrived there he and his attendants came out of the chariot. Walking around the Blessed One three times from left to right, they played on a musical instrument, beating it with a stick of blue Indra (saphire), and hanging the lute at one side, which was inlaid with the choicest lapis lazuli and supported by [a ribbon of] priceless cloth, yellowish-white like Priyangu, they sang with various notes such as Saharshya, Rishabha, Gandhara, Dhaivata, Nishada. Madyama, and Kaisika,2 which were melodiously modulated in Grama, Murchana, etc. the voice in accompaniment with the flute beautifully blended with the measure of the Gatha.
`This Lanka was inhabited by the Buddhas of the past, and [they were] accompanied by their sons who were owners of many forms. Lord, show me now the highest Truth, and the Yakshas who are endowed with many forms will listen.`
Thereupon, Ravana, the Lord of Lanka, further adapting the Totaka rhythm sang this in the measure of the Gatha.
4. After seven nights, the Blessed One leaving the ocean which is the abode of the Makara, the palace of the sea-king, now stands on the shore.
5. Just as the Buddha rises, Ravana, accompanied by the Apsaras and Yakshas numerous, by Suka, Sarana, and learned men,
6. Miraculously goes over to the place where the Lord is standing. Alighting from the floral vehicle, he greets the Tathagata reverentially, makes him offerings, tells him who he is, and stands by the Lord.
The Lord of Lanka was then immediately awakened [from his reflection], feeling a revulsion (paravriti) in his mind and realising that the world was nothing but his own mind: he was settled in the realm of non-discrimination, was urged by the stock of his past good deeds, acquired the cleverness of understanding all the texts, obtained the faculty of seeing things as they are, was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning, was no more dependent upon others,2 became a great Yogin of the discipline, was able to manifest himself in all excellent forms, got thoroughly acquainted with all skilful means, had the knowledge of the characteristic aspects of every stage, by which he would surmount it skilfully, was delighted to look into3 the self-nature of Citta, Manas, Manovijnana, got a view whereby he could cut himself loose from the triple continuation, had the knowledge of disposing of every argument of (10) the philosophers on causation, thoroughly understood the Tathagata-garbha, the stage of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge [when suddenly] a voice was heard from the sky, saying, `It is to be known by oneself.`
....At that time, the Blessed One who had been preaching in the palace of the King of Sea-serpents came out at the expiration of seven days and was greeted by an innumerable host of Nagakanyas including Sakra and Brahma, and looking at Lanka on Mount Malaya smiled and said, `By the Tathagatas of the past, who were Arhats and Fully-Enlightened Ones, this Truth was made the subject of their discourse, at that castle of Lanka on the mountain-peak of Malaya, the Truth realisable by noble wisdom in one`s inmost self, which is beyond the reasoning knowledge of the philosophers as well as the state of consciousness of the Sravakas and Pratyekabuddhas.1 I, too, would now for the sake of Ravana, Overlord of the Yakshas, discourse on this Truth.`
[Inspired] by the spiritual power of the Tathagata, Ravana, Lord of the Rakshasas, heard [his voice]. Indeed, the Blessed One, surrounded and accompanied by an in-numerable host of Nagakanyas including Sakra and Brahma, came out of the palace of the King of Sea-serpents and looking at the waves of the ocean and also at the mental agitations going on in those assembled, [he thought of] the ocean of the Alayavijnana where the evolving Vijnanas [like the waves] are stirred by the wind of objectivity. While he was standing there [thus absorbed in contemplation, Ravana saw him and] uttered a joyous cry, saying: `I will go and request of the Blessed One to enter into Lanka for this long night he would probably profit, do good, and gladden (3) the gods as well as human beings.`
Thereupon, Ravana, Lord of the Rakshasas, with his attendants, riding in his floral celestial chariot, came up where the Blessed One was, and having arrived there he and his attendants came out of the chariot. Walking around the Blessed One three times from left to right, they played on a musical instrument, beating it with a stick of blue Indra (saphire), and hanging the lute at one side, which was inlaid with the choicest lapis lazuli and supported by [a ribbon of] priceless cloth, yellowish-white like Priyangu, they sang with various notes such as Saharshya, Rishabha, Gandhara, Dhaivata, Nishada. Madyama, and Kaisika,2 which were melodiously modulated in Grama, Murchana, etc. the voice in accompaniment with the flute beautifully blended with the measure of the Gatha.
`This Lanka was inhabited by the Buddhas of the past, and [they were] accompanied by their sons who were owners of many forms. Lord, show me now the highest Truth, and the Yakshas who are endowed with many forms will listen.`
Thereupon, Ravana, the Lord of Lanka, further adapting the Totaka rhythm sang this in the measure of the Gatha.
4. After seven nights, the Blessed One leaving the ocean which is the abode of the Makara, the palace of the sea-king, now stands on the shore.
5. Just as the Buddha rises, Ravana, accompanied by the Apsaras and Yakshas numerous, by Suka, Sarana, and learned men,
6. Miraculously goes over to the place where the Lord is standing. Alighting from the floral vehicle, he greets the Tathagata reverentially, makes him offerings, tells him who he is, and stands by the Lord.
The Lord of Lanka was then immediately awakened [from his reflection], feeling a revulsion (paravriti) in his mind and realising that the world was nothing but his own mind: he was settled in the realm of non-discrimination, was urged by the stock of his past good deeds, acquired the cleverness of understanding all the texts, obtained the faculty of seeing things as they are, was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning, was no more dependent upon others,2 became a great Yogin of the discipline, was able to manifest himself in all excellent forms, got thoroughly acquainted with all skilful means, had the knowledge of the characteristic aspects of every stage, by which he would surmount it skilfully, was delighted to look into3 the self-nature of Citta, Manas, Manovijnana, got a view whereby he could cut himself loose from the triple continuation, had the knowledge of disposing of every argument of (10) the philosophers on causation, thoroughly understood the Tathagata-garbha, the stage of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge [when suddenly] a voice was heard from the sky, saying, `It is to be known by oneself.`
http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm
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