Editing Laṅkāvatāra Sūtra (section)

=== Indian commentaries ===
There are two traditional Indian commentaries preserved in Tibetan translations:<ref name=":2">Florin Deleanu, ''[https://www.academia.edu/42041820/The_La%E1%B9%85k%C4%81vat%C4%81ras%C5%ABtra_A_Bibliographical_Survey The Laṅkāvatārasūtra: A Bibliographical Survey],'' 2019, Bulletin of International Institute for Buddhist Studies.</ref>  

* Jñānaśrībhadra (11th century), ʼPhags pa lang kar gshegs paʼi ʼgrel pa (*Āryalaṅkāvatāravṛtti) P #5519; D #4018
* Jñānavajra (12th century), ʼPhags pa lang kar gshegs pa zhes bya ba theg pa chen poʼi mdoʼi ʼgrel pa de bzhin gshegs paʼi snying poʼi rgyan zhes bya ba (*Āryalaṅkāvatāranāmamahāyānasūtravṛtti Tathāgatahṛdayālaṃkāra nāma)
These commentaries mainly comment on the sutra by relying on the [[Buddhist logico-epistemology|epistemological]] tradition of [[Dharmakirti|Dharmakīrti]].<ref name=":14"> Kim, Su-ah (2016) ''[http://www.buddhism.org/jnanasribhadra-and-jnanavajra-their-biographical-approaches/ Jñānaśrībhadra and Jñānavajra: Their Biographical Approaches.]''

</ref> Jñānavajra's commentary presents a unique Yogācāra-Svātantrika-Madhyamaka perspective which was termed ‘cognitive centrism’ (''vijñaptimadhyama, rnam rig dbu ma'') and he also heavily relies on the works of [[Kamalaśīla]], particularly the ''Madhyamakāloka''.<ref name=":14" /> In this commentary, he also critiques the [[Yogachara#Alikākāravāda and Satyākāravāda|alīkākāravada]] view of Yogacara philosophy''.<ref name=":14" />'' According to H. Hadano, Jñānavajra's commentary "takes the standpoint that the myriad pure and defiled dharmas are all manifestations of mind (citta), that they are not different to mind, and that they are mind-itself, in other words, the standpoint of the Rnam par rig pa tsam gyi dbu ma (vijñapti-mātrika-mādhyamika) which considers saṃvṛtti and paramārtha as two sides of the same coin, and discards duality."<ref name=":14" />