From the Laṅkāvatārasūtra



The three types of existence 
are mere conceptualization,
there is no external object;
variegated conceptualization is seen,
yet is not observed by the childish.

विकल्पमात्रं त्रिभवं बाह्यमर्थं न विद्यते |
विकल्पं दृश्यते चित्रं न च बालैर्विभाव्यते || ३.७७ ||

vikalpamātraṃ tribhavaṃ bāhyam arthaṃ na vidyate |
vikalpaṃ dṛśyate citraṃ na ca bālair vibhāvyate || 3.77 ||

The world is a concept

From the Laṅkāvatārasūtra



There can only be one truth:
nirvāṇa without thought.
One should see the world
to be like the trunk of a plantain tree,
like a magical illusion: conceptually imagined.

एकमेव भवेत्सत्यं निर्वाणं मनवर्जितम् |
कदलीस्कन्धमायाभं लोकं पश्येद्विकल्पितम् || ३.१८ ||

ekam eva bhavet satyaṃ nirvāṇaṃ manavarjitam |
kadalīskandhamāyābhaṃ lokaṃ paśyed vikalpitam || 3.18 ||

Nirvāṇa without thought

6 Dharmasaṁgraha Auspicious Beginning

3 The verb bhū Present Exercise

3 The Verb bhū  Present

8 Mūlamadhyamakakārikā Auspicious Beginning

Catvāri āryasatyāni, Four Nobles' Truths in Sanskrit

Sanskrit Syntax Exercise 1

Saddharmapāṭhāvalī

नैरात्म्यं विदुरीश्वरादिविरहान्नित्यस्य चैवात्मनो
ऽवाच्यस्यापि च केऽपि केचन जडप्राकाश्ययोगस्य च। 
बाह्यस्याणुतनोरपि व्यपगमादन्ये पुनः स्वप्नवत् 
केचिद्रूपनिरूपणासहतया तस्याः स्ववित्तेरपि॥

nairātmyaṃ vidur īśvarādivirahān nityasya caivātmano 
’vācyasyāpi ca ke’pi kecana jaḍaprākāśyayogasya ca| 
bāhyasyāṇutanor api vyapagamād anye punaḥ svapnavat 
kecid rūpanirūpaṇāsahatayā tasyāḥ svavitter api||

nairātmya, viduḥ, īśvara-ādi-virahāt, nityasya, ca, eva, ātmanaḥ, a-vācyasya, api, ca, ke ’pi, kecana, jaḍa-prākāśya-yogasya, ca, bāhyasya, aṇu-tanoḥ, api, vyapagamāt, anye, punaḥ, svapna-vat, kecit, rūpa-nirūpaṇa-asahatayā, tasyāḥ, svavitteḥ, api

1.Some understand selflessness in terms of the lack of such things as a “Lord”, etc., as also of a permanent “self”;
2.Some understand it in terms of the lack of even an inexpressible “self”;
3.Some understand it in terms of the lack of contact between what is insentient and luminosity;
4.Others understand it to be as in a dream, i.e. as the absence of anything external, even of what has the nature of atoms,
5.Some understand it in terms of even that self-awareness not being able to endure an analysis of its nature.
Glossary 
nairātmyam | selflessness || viduḥ | (some people) understand ||
īśvara-ādi-virahāt | in terms of the lack (viraha) of such things as a “Lord” (Īśvara), etc, (ādi)
nityasya | of something permanent ||
ca | and || eva | only ||
ātmanaḥ | of a self ||
avācyasya | of something inexpressible ||
api | also || ca | and ||
ke’pi || some people ||
kecana | some people ||
jaḍa-prākāśya-yogasya | of contact (yoga) between what is insentient (jaḍa) and luminousity (prākāśya)
ca | and ||
bāhyasya | of something external ||
aṇu-tanoḥ | of something whose nature (tanu) is atomic (aṇu) ||
api | also ||
vyapagamāt | absence ||
anye | other people || punaḥ | moreover ||
svapnavat | just like (vat) in a dream (svapna)
kecit | some ||
rūpa-nirūpaṇa-asahatayā | in terms of not being able to endure (asahatā) an analysis (nirūpaṇa) of its nature (rūpa)
tasyāḥ | of that || svavitteḥ | self-awareness || api | also, too ||




Ācārya Jñānaśrīmitra was one of the great Buddhist masters of Vikramaśīla monastic university. His philosophical writing is known for its difficulty and depth and is still relatively little studied. He was also a very skilled and virtuoso Sanskrit poet, writing beautiful verses and even inventing new meters.
Among his many accomplishments is a single verse, found in his Sākārasiddhiśāstra, where he summarizes the entirety of Buddhist philosophy using the well-known scheme of four systems (siddhānta). In this lecture, we will read this verse and use it as a framework to introduce and discuss Indian Buddhist philosophy according to this categorization into four schools. The aim of this lecture is to offer an overview of Buddhist thought and an exemplification of its didactics and style.

Nirvāṇa without thought

prasajya

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