An unforgettable journey into the hidden tradition of China's Buddhist hermit monks Amongst White Clouds is an intimate insider's look at students and masters living in scattered retreats dotting China's Zhongnan Mountain range. These peaks have reputedly been home to recluses since the time of the Yellow Emperor, some five thousand years ago. It was widely thought that the tradition was all but wiped out, but this film emphatically and beautifully shows us otherwise. One of only a few foreigners to have lived and studied with these elusive practitioners, American director Edward Burger is able, with humor and compassion, to present their tradition, their wisdom, and the hardship and joy of their everyday lives among the clouds. Filmed on location in China Written and Directed by Edward Burger Produced by Chad Pankewitz A Cosmos Pictures Production Official Selection: Mill Valley Film Festival, Taos Mountain Film Festival, Denver Starz Film Festival, True/False Film Festival, Maui Film Festival, Santa Fe Film Festival, Tahoe/Reno Film Festival, Mt. Shasta International Film Festival
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Wednesday, July 22, 2009
Amongst White Clouds
Tuesday, July 21, 2009
The Compassionate World of H.H. Penor Rinpoche
A 40 minute film on the life and work of H.H. Penor Rinpoche; written and directed by Lama Dondrup Dorje. Footage from www.pathgate.org
Part 1
Part 2
Part 3
Part 4
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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation Zen Penor Rinpoche Spirituality Inspiration Peace Insight
Basic Anxiety Is Happening All the Time
This is an excerpt from the first book in the Root Text Project, The Truth of Suffering and the Path of Liberation. If you purchase a copy from the Shambhala Shop, all proceeds will go to the project.
We are born as human beings, as we are quite aware, and we have to maintain ourselves and keep up our humanness. We do this by breathing, so that our body has the proper circulation and pulsations it needs to survive. We do it by eating food as fuel and by wearing clothes to protect ourselves from the weather. (Originally, people started wearing clothes because of the cold, but later on, human beings became more complicated. They became shy, and started wearing clothes throughout the year.) But we can’t maintain ourselves in those ways alone, just by eating, wearing clothes, and sleeping so that we can wake up with the daylight and collect more food to eat. There is something else happening beyond that level: emotionally, we feel that we need to accept and reject.
Sometimes we feel very lonely, and sometimes we feel claustrophobic. When we feel lonely, we seek out partners, friends, and lovers. But when we have too many, we become claustrophobic and reject some of them. Sometimes we feel good. Everything has developed ideally for us. We have companionship; we have clothing to keep ourselves warm; we have food in our stomach; we have enough liquid to drink to keep from being thirsty. We feel satisfied. But any one of those satisfactions can subside. We might have companionship but not a good meal; we might have a good meal but no companionship. Sometimes we have good food, but we are thirsty. Sometimes we are happy about one thing but unhappy about other things. It is very hard to keep together the myriad things that go on and on, up and down. It is very hard. It turns out to be quite a handful, quite a project, for us to keep everything at the ideal level. It is almost impossible to maintain an even sense of happiness.
Even though some of our requirements might be achieved, we still feel anxiety. We think, “At this point my stomach is full of food, but where am I going to get my next meal when my stomach is empty and I’m hungry? At this point, I’m all right, but the next time I become thirsty, where am I going to get a drop of water? Right now, I’m fully clothed and I feel comfortable, but just in case it gets hot or cold, what will I do? I’m completely well equipped with companions now, but in case they don’t keep me company, where will I find more companionship? What if the person who is presently keeping company with me decides to leave me?”
There are all sorts of jigsaw puzzles in life, and the pieces do not perfectly meet. Even if they did meet—which is highly improbable, one chance in a million or less—you would still be anxious, thinking, “Supposing something goes wrong, then what?” So when you are at your best and you feel good about things, you are even more anxious, because you may not have continuity. And often, you feel cheated by your life, because you do not have the facility to synchronize thousands of things at once. So there is natural, automatic pain and suffering. It is not like the pain of a headache or the pain you feel when somebody hits you in the ribs—it is anxiousness, which is a very haunting situation.
People might say, “I have everything sorted out, and I’m quite happy the way I am. I don’t have to look for something to make myself more comfortable.” Nonetheless, people are always anxiety-ridden. Apart from simply functioning, the way we gaze at the wall or the mountains or the sky, the way we scratch, the way we timidly smile, the way we twitch our faces, the way we move unnecessarily—the way we do everything—is a sign of anxiousness. The conclusion is that everybody is neurotic, that neurosis creates discomfort and anxiety, and that basic anxiety is happening all the time.
In order to rectify that basic anxiousness, we create heavy-handed situations. We come up with intense aggression; we come up with intense passion; we come up with intense pride. We come up with what are known as the kleshas—conflicting or confused emotions—which entertain our basic anxiety and exaggerate it altogether. We do all sorts of things because of that basic anxiety, and because of that, we begin to find ourselves in more trouble and more pain. As the afterthought of expressing our aggression and lust, we find ourselves feeling bad; and not only do we feel bad, but we feel more anxious. That pattern happens all the time. We are in a state of anxiety, and each time we try to make ourselves feel better, we feel worse. We might feel better at the time, if we strike out with our particular flair or style; but then there is a tremendous letdown and tremendous pain. We feel funny about it; in fact, we feel wretched. Not only that, but we make other people feel wretched as well. We can’t just practice passion, aggression, and ignorance on ourselves alone; we do it to somebody else as well, and someone always gets hurt. So, instead of just having our own anxiety, we produce a further state of anxiety in others. We generate their anxiety, and they also generate it themselves; and we end up with what is known as “the vicious circle of samsara.” Everybody is constantly making everybody else feel bad.
We have been participating in this tremendous project, this constant mishap, this terribly bad mistake, for a long time—and we are still doing it. In spite of the consequences, in spite of the messages that come back to us, we still do it. Sometimes we do it with a straight face, as if nothing had happened. With tremendous deception, we create samsara—pain and misery for the whole world, including ourselves—but we still come off as if we were innocent. We call ourselves ladies and gentlemen, and we say, “I never commit any sins or create any problems. I’m just a regular old person, blah blah blah.” That snowballing of deception and the type of existence our deception creates are shocking.
You might ask, “If everybody is involved with that particular scheme or project, then who sees the problem at all? Couldn’t everybody just join in so that we don’t have to see each other that way? Then we could just appreciate ourselves and our snowballing neuroses, and there would be no reference point whatsoever outside of that.” Fortunately—or maybe unfortunately—we have one person who saw that there was a problem. That person was known as Buddha. He saw that there was a problem, he worked on it, and he got beyond it. He saw that the problem could be reduced—and not just reduced, but completely annihilated, because he discovered how to prevent the problem right at the source. Right at the beginning, cessation is possible.
Cessation is possible not only for the Buddha, but for us as well. We are trying to follow his path, his approach. In the twenty-six hundred years since the time of the Buddha, millions of people have followed his example, and they have been quite successful at what they were doing: they managed to become like him. The Buddha’s teachings have been handed down from generation to generation, so that right now, right here, we have that information and experience. We can practice the path of meditation in the same way and style as the Buddha and our lineage ancestors. We have the transmission of the way to practice in order to overcome anxiety, deception, and neurosis. We have it and we can do it.
The First Noble Truth: The Truth of Suffering
The hinayana is very practical, very pragmatic. It begins with the truth of suffering: we all suffer. We rediscover that suffering or anxiety again and again. During sitting practice, that anxiety might take the form of wanting to slip into a higher level of practice, using meditation as a kind of transcendental chewing gum. During daily life, you might find that samsaric misery in your neighborhood and in your immediate surroundings; it may be connected with your relatives, your best friends, your job, or your world. Wherever you look, anxiety is always there. Your personal anxiety is what stops you from cleaning your dishes; it is what stops you from folding your shirts properly or combing your hair. Anxiety prevents you from having a decent life altogether: you are distracted by it and constantly hassled. Whether those hassles are sociological, scientific, domestic, or economic, such anxiety is very painful and always present.
Every day seems to be different; nonetheless, every day seems to be exactly the same in terms of anxiety. Basic anxiety is taking place in your everyday life all the time. When you wake up and look around, you might think of coffee or food or taking a shower; but the minute you have had your coffee or your breakfast, you realize that the anxiety is still there. In fact, anxiety is always there, hovering and haunting you throughout your life. Even though you might be extremely successful, or so-called successful, at whatever your endeavors might be, you are always anxious about something or other. You can’t actually put your finger on it, but it is always there.
Seeing our pain as it is, is a tremendous help. Ordinarily, we are so wrapped up in it that we don’t even see it. We are swimming in oceans of ice water of anxiety, and we don’t even see that we are suffering. That is the most fundamental stupidity. Buddhists have realized that we are suffering, that anxiety is taking place. We have understood that anxiety does exist; and because of that, we also begin to realize the possibility of salvation or deliverance from that particular pain and anxiety.
According to the hinayana teachings, you have to be very practical: you are going to do something about suffering. On a very personal level, you are going to do something about it. To begin with, you could give up your scheme of what you ideally want in your life. Pleasure, enjoyment, happiness—you could give up those possibilities altogether. In turn, you could try to be kind to others, or at least stop inconveniencing others. Your existence might cause pain to somebody—you could try to stop causing that pain. As for yourself, if you find your anxiety and your desire comfortable, you could make sure that you question that perspective. In doing so, there is room for humor. As you begin to see the kind of communication that goes on between pain and pleasure, you begin to laugh. If you have too much pleasure, you can’t laugh; if you have too much pain, you can’t laugh; but when you are on the threshold of both pain and pleasure, you laugh. It is like striking a match.
Before you have been taught about samsara, you have no idea where you are; you are so absorbed in it that there is no reference point. Now that we are providing a reference point, look at what you are doing. Look at where you are and what you are in the midst of. That is a very important message. It is the beginning of the best enlightened message that could ever come about. At the level of vajrayana we might talk about the nonduality of samsara and nirvana, or fundamental wakefulness, or the flash of instantaneous liberation—but whatever we might talk about is concentrated in this very, very ordinary message: you have to review where you are. It might be a somewhat depressing prospect to realize that you are so thoroughly soaked in this greasy, heavy, dark, and unpleasant thing called samsara, but that realization is tremendously helpful. That understanding alone is the source of realizing what we call buddha in the palm of your hand—the basic wakefulness already in your possession. Such vajrayana possibilities begin at this point, right here, in realizing your samsaric anxiousness. Understanding that anxiety, which is very frustrating and not so good, is the key to realizing where you are.
The Second Noble Truth: The Origin of Suffering
The origin of suffering, künjung, is based on the belief in eternity. That belief in eternity marks the difference between theism and nontheism. Out of the belief in eternity comes the hope of maintaining oneself, of continuing to be, and the search for longevity of the self, or ego. Along with that comes a fear of death. We look for all sorts of alternatives, for some way to occupy ourselves. We keep groping around in order to survive. That groping process is connected with the development of the kleshas. We begin to look outward from ourselves to others, out into the world, and grasp at the world as a way of maintaining ourselves. We use the world as a crutch. That process leads to suffering, as a result, because the various ways we try to maintain ourselves do not actually help to maintain us—in fact, they hinder us—so our scheme begins to break down. The more it breaks down, the more we have to rebuild; and as that rebuilding takes place, the suffering returns, so again and again we go back to rebuilding. It is a vicious cycle. The process of samsara goes on and on. We have to understand its workings, for once we know how samsara operates, we will know how to work with it. We will know what to overcome and what to cultivate.
The path or journey becomes important because it breaks down fixation—holding on to oneself and holding on to others—which could be said to be the origin of suffering. There are two types of künjung: the künjung of kleshas and the künjung of karma. The kleshas are one’s state of being, one’s state of mind. Kleshas such as passion, aggression, arrogance, and ignorance are all internal situations; they are purely mental events. The künjung of karma is acting upon others as a result of such kleshas. Both types of künjung could be considered karmic; however, the second type of künjung is much more karmic because it involves making decisions, dealing with others, and actually doing something with the phenomenal world.
The künjung of kleshas could be said to be an embryonic expression of the künjung of karma. As an example, if something pops into your mind as you are meditating and you recognize it immediately, it does not have the same karmic weight as if you had acted upon it. Once you see through it, it is just a game rather than a serious plan that you have; whereas, if you write it down in your little notebook so you can remember to call your friend and tell her about it, you have already planted a karmic seed. Simply perceiving it through your mind and seeing the futility of it, realizing it is just a game, is the saving grace. That seems to be the point of the practice of meditation.
The Third Noble Truth: The Cessation of Suffering
The cessation of suffering is connected with the fourth noble truth, which is the path, or lam in Tibetan. Cessation and the path work together: when there is a path, cessation automatically dawns; and when there is cessation, that allows you to follow the path. The path consists of following the example of the Buddha through the practice of meditation, through mindfulness and awareness. That practice is one of the merits of the hinayana discipline.
The reason the hinayana is known as the “lesser vehicle” is because it is straight and narrow. There isn’t much room to improvise. Since there is no improvisation, we can develop what is known as individual salvation. Individual salvation is not a selfish goal; it is self-discipline, straight and simple. It is simple in the sense that there is not much to do other than just fully being there. The path of meditation leads to shinjang, being thoroughly processed or trained, which is the result or achievement of shamatha-vipashyana meditation. Although you may not have experienced the final development yet, it is no big secret that there is a final development. You can’t pretend that the Buddha didn’t exist and still talk about his teachings, because he actually did it—he achieved enlightenment. We can’t keep that a secret. In the meantime, however, you could regard any sense of promise that comes into your mind, any hope that comes up, as another thought. If there is a strong desire to achieve a result, that will push you back. You could relate to hope as respect for the dharma, or the truth, rather than a promise. It is like a school child seeing a professor: one day she too might become a professor, but she still has to do her homework. Similarly, particularly in the hinayana, there is a journey going on all the time.
Shinjang happens in stages. It begins with the achievement of clarity. This level is like seeing one glimpse of what it would be like if you had that glimpse constantly. In order to achieve permanent cessation, you have to continue with the practice. So first you have a glimpse, which is like the appetizer; then that appetizer makes you hungrier. You want to have a big meal; therefore, you are willing to wait, maybe hours and hours, for the big meal to come.
When you develop shinjang, the sense of turmoil and misery subsides. Therefore, both physically and mentally, there is a feeling of comfort. Comfort does not mean euphoria, but the sense that things are soothing because you have simplified your life. Simplicity brings tremendous relief. Nonetheless, you don’t look for final results and you do not become goal-oriented; you just keep on practicing. Having practiced enough, achievement comes naturally. If you are constantly trying to achieve cessation, it is a problem—you will not achieve it in that way. Whenever you take an ego-oriented approach, you become allergic to yourself. There is no other way but to step out of that. So attaining individual salvation does not come from seeking salvation—salvation simply dawns.
Cessation and salvation come to you as you become a reasonable person. You become reasonable and meticulous because you cease to be sloppy and careless. Therefore, there is a sense of relief. Meticulousness is exemplified by oryoki practice, a formal style of serving and eating food that has its origins in Zen Buddhism. In this practice you are aware of everything that is being done, every move. At the same time, you are not uptight, for once you become self-conscious, you begin to forget the oryoki procedures. This logic also applies to keeping your room tidy, taking care of your clothing, taking care of your lifestyle altogether. Being meticulous is not based on fear; it is based on natural mindfulness.
As a final achievement, if you lose your mindfulness, a reminder comes back to you directly in the process of acting sloppy. Such reminders are a result of first having tremendous discipline. Because you have been with your practice constantly, reminders come up. If you have spent time with a friend, someone whom you love very much, and that friend goes away, each time you think of your friend, you develop more affection for him or her. In the same way, if you are at the more advanced level of shinjang, whenever sloppiness happens, that sloppiness itself automatically reminds you and brings you back. So a natural system of checks and balances begins to take place. In that way, you become like the Buddha. Every little detail of your life has meaning. There is a natural and dignified way to eat food and a natural and dignified way to relate with anything else that occurs in your life. Instead of your life being a situation of suffering, it becomes soothing. That is why shamatha is known as the development of peace. Peace does not mean pleasure seeking, but harmony. You don’t create chaos for yourself or for others, and you start by first working with yourself.
Traditionally, there are four ways of taking care of your body and developing wholesomeness. The first way is relating properly to food. As in oryoki practice, you don’t consume large amounts of food, nor do you eat too little. Rather, you eat enough to leave some room in your stomach. The second way is relating properly to sleep or rest. You don’t push yourself constantly, but you learn how to rest. Resting in this way is different from resting in the ordinary sense, where you are sometimes still working hard.
The third way is taking care of details, which means physically taking care of yourself: taking care of your body, taking care of your clothing, taking care of your environment. How you move physically, how you handle things, is more important than simply how you appear. Beyond mere appearance, there is a quality of meticulousness. The fourth way is meditation: without that reference point, there would be no real relief or wholesomeness. So food, sleep, taking care of your well-being, and meditation are the four ways to develop wholesomeness; and such wholesomeness leads you to develop the state of individual salvation. That is why it is said that the dharma is good at the beginning, good in the middle, and good at the end.
In working with yourself, you start with the outer form; then that outer form brings an inner feeling; and finally that inner feeling brings a deeper sense of freedom. So it is a threefold process. This same process could apply to anything you do. In the beginning, it is mostly a big hassle; in the middle, it is sometimes a hassle and sometimes it is natural; then finally it becomes natural. With sitting practice as well: first it is a struggle; at some stage it is both a struggle and a relief; and finally, it is very easy. It’s like putting on a new ring: for the first few days it feels like it is in the way; but eventually it becomes a part of your hand. It is that kind of logic.
The Fourth Noble Truth: The Truth of the Path
From the practitioner’s point of view, there’s an interesting link between the first noble truth and the last noble truth: the first noble truth could be described as the ground on which the fourth noble truth is founded. That is, the realization of suffering brings an understanding and discovery of the path. The problem with the word path is that we automatically think that the road has been built and the highway is open so that we can drive nonstop. There’s a possibility of taking too much comfort in having a path, thinking that since the path has already been laid down, you do not have to choose which path to take—there’s simply the path. That attitude seems to be the product of misunderstanding or cowardliness on the part of the student. In fact, the path does not really exist unless you are available. It is as if you are the road worker, the surveyor, and the traveler, all at once. As you go along, the road gets built, the survey’s done, and you become a traveler.
There is another kind of path that has already been built for you, which you should know about, called the “general path” or the “common path.” In the general path, value judgments and morals have already been developed, such as the virtues of democracy, the idea of a good man or good woman, or the purity of the social worker—you just enlist, become a member, and go to work. The common sense path tells you that it’s nice to be polite, that good manners always work, and that kind-hearted people are constantly loved. It might also include Buddhist teachings such as “Control your senses, control your mind, get to know yourself.” On the common spiritual path, there is an emphasis on getting psychologically high, becoming an accomplished meditator. By concentrating on a burning candle, you could develop your concentration, attain a state of samadhi, and experience the One, the realm of the gods.
The common path is not as accurate or profound as the Buddhist path, but it is not by any means the object of mockery. As Buddhists, we too follow common rules and regulations. For instance, we don’t shoplift, but we pay for the things we buy. However, in terms of dharma, such norms are just sidelines, not what we concentrate on. Many scriptures, and even sutras, talk about the common path as the starting point for students who are beginning at the beginning. For students who see the world in a very naive way and have naive attitudes toward spirituality, goodness is the issue, peace is the issue, euphoric states of samadhi are the issue; therefore, they try to cultivate those things. However, from the Buddhist point of view, that is dwelling in the devaloka, the god realm. In cultivating meditative absorptions, or jhana states, you are appreciating the advertisement rather than wholeheartedly getting into the path itself. The extraordinary thing about the Buddhist approach is that such conventionality is regarded as unnecessary. On the Buddhist path, instead of trying to cultivate the jhana states, you come directly to the mind—a mind that is developing its awareness, openness, painfulness, or whatever it may be.
The path has many stages. To begin with, it is a series of steps; then it becomes a county road, and finally a highway. At the beginning the path is just a footpath, a trail. We have to cut down and tame ourselves much more at the beginning than at the end. We have to develop a sense of renunciation. If we simply stepped out of our house into a luxurious limousine and drove along the road, there would be no sense of journey, no sense of giving. Therefore, renunciation is extremely important. We have to renounce our home—our snug, comfortable samsaric world.
There are two types of renunciation: genuine becoming and contentment. The first type of renunciation in Tibetan is ngejung: nge means “real” or “genuine,” and jung means “becoming” or “happening”; so ngejung is “real becoming.” Renunciation is true, real, definite. We are disgusted and put off by the samsaric world we have been living in. The second type of renunciation is a sense of contentment, or chok-she in Tibetan. Chok means “contentment,” “satisfaction,” or “enough,” and she means “knowledge.” We know that things are enough as they are. We do not make further demands and we don’t insist on having all the local conveniences, but we are satisfied to live in poverty. This does not refer to psychological poverty, however, for practitioners are supposed to have a sense of generosity and richness.
A Genuine Cure
Because suffering is fundamental, there is a fundamental cure for it as well. That cure is saddharma: real (sat) dharma. Real dharma can actually cure fundamental pain; that is why it is known as sat, or “truth.” It is genuine dharma. Fundamental suffering is based on a basic karmic mishap, arising from ignorance. However, when you begin to work with your state of mind, you realize the consequences of your ignorance and you see how you can correct it. Your fundamental ignorance is the cause of all karmic coincidence, but instead of stupidly going along with that, you begin to wake up by means of meditation practice. You are aware of trying to cut through twofold ego fixation—the ego of dharmas and the ego of self—and you are beginning to knock the guts out of the whole thing. You are putting lots of effort and energy into that. It is very straightforward.
Practice is fundamental. It is a genuine cure. You have a genuine ego and genuine suffering, with cures to match. It has been said that dharma is medicine, the teacher is a physician, and you are the patient. If you have a sickness that medicine can cure, the teacher can diagnose you and treat it. And as you go on through the yanas, from the hinayana to the vajrayana, that cure becomes much tougher and more accurate. That is the notion of saddharma. Saddharma is the ultimate cure because it deals not only with the symptoms, but with the sickness itself.
Excerpted from The Truth of Suffering and the Path of Liberation by Chogyam Trungpa, © 2009. Published by arrangement with Shambhala Publications, Inc., Boston. www.Shambhala.com
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Tuesday, June 02, 2009
Four Hundred Verse Treatise Chapters on the Actions of a Bodhisattva's Yoga (Chapters 13 - 16)
Byang-chub sems-dpa'i rnal-'byor spyod-pa bzhi-brgya-pa'i bstan-bcos kyi tshig-le'ur byas-pa, Skt. Bodhisattva-yogacarya-catu:shataka-shastra-karika)
by Aryadeva
translated by Alexander Berzin, 1978
according to the commentary of Gyeltsabjey
(rGyal-tshab rJe Dar-ma rin-chen)
Chapters 1 - 4
Chapters 5 - 8
Chapters 9 - 12
Chapters 13 - 16
* Chapter Thirteen: The Meditations for Refuting (Truly Existent) Cognitive Sensors and Cognitive Objects
* Chapter Fourteen: Indicating the Meditations for Refuting Grasping at Extremes
* Chapter Fifteen: Indicating the Meditations for Refuting Collected Phenomena as Ultimately (Truly Arising)
* Chapter Sixteen: Indicating the Meditations for How to Cause Teachers and Disciples to Gain Certainty (about Voidness)
Thirteen: The Meditations for Refuting (Truly Existent) Cognitive Sensors and Cognitive Objects
(1) You do not see absolutely everything about a vase at the time when you see (its) form. Who would state “(because) the vase (is perceived by) bare (visual) cognition” as a reason (to prove) its (truly existent) reality?
(2) By this very (same) analysis, those with superior intelligence should refute fragrant odors, sweet (tastes), and smooth (tactile sensations as being truly existent and establishing the true existence of physical objects by the bare sensory cognition of them) – all (of them), each one.
(3) Suppose that all (qualities of an object) were to become seen by (the visual cognition that) sees its form. Then, by (the fact that such visual cognition) does not see (that object’s odor – even if you would accept that) it sees its form – how could it not become the case that it does not see (the form either? This would absurdly follow because just as if it sees one quality, it should see all of them; likewise if it does not see one, it should not see any).
(4) It cannot be the case that you have bare (sensory) cognition only simply with respect to forms (as truly existent whole “things”). Why? Because these (forms) have a far portion, a near portion, and a middle (one, and so are only imputations on their parts).
(5) And when you analyze whether the (constituent) particles (of a form) have parts or not, these indeed become included (in the category of that which has parts and therefore they too lack truly established existence). Because of that, it’s unreasonable for composite (forms made up) by composing (particles lacking true existence) to be established (as truly existent whole objects of bare sensory cognition).
(6) Everything indeed becomes a section (of something greater) and then again (itself) becomes something having sections. Because of that, even spoken syllables are (merely conventions) in this (world and) are not (truly) existent.
(7) If the (truly existent) shape (of a vase) were different from (its truly existent) color, then how could (the visual cognition of the color) cognitively take the shape (as its object)? On the other hand, if they were not different, (but the same on the basis of true existence), then why, with your body (in the dark, does your visual cognition of the shape) not also cognitively take the color (as its object too)?
(8) If a (resultant) form were not imputed to be something visible, (but truly existed as a visible object, inherently different from the elemental particles that were its cause), there wouldn’t appear to be causal (particles) of the form, (because the form would exist independently of and unrelated to them). On the other hand, if it were like that (that the form and its causal particles were truly the same, then) for what reason do the two not become cognitively taken (at once) by the very (same) visual (cognition)?
(9) Earth can be seen as firm and it can also be cognitively taken (as an object of tactile cognition) by the body. Therefore, (if the element of earth had truly established existence), you would need to say that earth could only be (an object of) touch (and not of sight and, moreover, could not be the cause of visible forms).
(10) If it arose (from its causes) as something that was perceptible, there’d be no (need) for a vase (to have) any qualities (such as having an inherent relation with some category, such as the universal “perceptibility,” in order for it to be seen, as you Vaisheshikas would claim. This is because it would already be perceptible). Therefore, if it were the case that it arose (as perceptible only from having such a truly existent relation with the universal) “perceptibility,” (then it itself would be non-perceptible and therefore) could not exist as an existent phenomenon (because it couldn’t be known).
(11) (The cognitive sensors of) the eye (do not truly exist and cognize form, because if they did, such cognition of a form) would arise (from something unrelated to it, and thus it could) likewise (arise from the cognitive sensors of) the ear. But what’s seen by the (cognitive sensors of) the eye is not (cognized) by any other (cognitive sensors. As this is difficult to comprehend), the ripening of karma (is even more difficult and) was therefore said by the Able Sage (Buddha) to be beyond imagination.
(12) Because the conditions are not complete, a (visual) cognition cannot exist before the (act of the eye sensors) looking (at a form). But, however, if (a visual cognition truly existed) after (the act of looking), the cognition would be pointless (because the looking would have already ceased). As for the third (alternative, namely the looking and the cognition occurring simultaneously, if this were so, then) the function (of the looking to cause the cognition) would become pointless.
(13) If those (truly existent) eye (sensors) were to possess the motion (of traveling to their object in order to perceive it, then) that which is distant would be seen after a longer time, (that which is close would be seen sooner, in which case the eye sensors see things differently and therefore cannot be truly existent. But, if the eye sensors did truly exist, then) why are forms that are extremely near and those at a great distance not (equally) clear (since both should be cognized the same)?
(14) If after (noticing) a form, the eye (sensors) travel (out to perceive it), there would be no advantage in its having traveled out, (since they would already have seen it). Or, (if they travel to see an object they haven’t yet seen and are unaware of, then) to say, “(I’m) definitely (going to see this object that I) wish to perceive” would be a lie (because your eye sensors would always travel blind and never could find the desired object).
(15) If the (truly existent) eye (sensors) cognitively took (truly existent) forms without (need to) travel (out to see them, then) they would have to see all such things. Any (eye sensors) that do not (need to travel to see) cannot have (any difference in their perception of objects whether) far (or near) or even (whether) obscured (or not).
(16) If the (truly existent) nature of all functional phenomena first appeared (established) in themselves, for instance, in the cognitive sensors, then) for what reason would the eye (sensors) not take (as its object) the eye (sensors) itself? (This would absurdly follow because, being truly existent as the perceiving agent, there should be nothing excluded from its range of vision, including itself.)
(17) The eye (sensors, being physical matter), cannot have (visual) consciousness (of an object); while (visual) consciousness, in fact, cannot have (the function of) looking (at an object, which is the function of the eye sensors. Therefore,) as (neither) can have a form (as its focal condition), how can a form be seen by (the collection of) these (three conditions – truly existent eye sensors, visual consciousness, and forms)?
(18) (Further,) if (the ear consciousness perceiving a voice) travels (out to hear) the sound (once it’s already been) spoken, then for what (reason) would (that consciousness) not have been the speaker (that uttered the sound, since it was already aware it was spoken)? On the other hand, if it in fact traveled (out to hear) the sound when it had not yet been spoken, for what (reason) would it have arisen as an (ear) consciousness (aimed at) this (sound as its object)?
(19) If, upon meeting (the ear sensors), a sound is cognitively taken, then by what is the first (moment) of the sound cognitively taken (as an object before it meets the ear)? As sound does not come alone (to the ear sensors, but always in particles composed of sub-particles of smell and so forth), how could it be cognitively taken (selectively) by itself? (The ear sensors should also cognize smells.)
(20) So long as a sound is not heard, it cannot be a sound for that interval. If what was indeed not a sound (when it was not heard) were to become a sound in the end (when it was heard), this would be unreasonable, (because then a smell as well, as not a sound, could also become a sound).
(21) Even if the mind devoid of any cognitive sensors were to travel (to objects), how could it function (to cognitively take them, since without eyes and so forth it would be like a blind man)? (Because of faults) like this, why wouldn’t (truly existent) minds and living (selves) be forever without cognition?
(22) The (subsidiary) mental (factor) that cognitively takes (the uncommon characteristic mark of) any object seen already, such as (water even) in a mirage (of water) – that’s called, within the scheme of all phenomena, the aggregate factor of distinguishing.
(23) (Such a) mental (factor), having relied on eye (sensors) and a form, comes to arise (even) while being (part of) an illusion. But if something (such as this factor of distinguishing) existed with (true) existence, it’d be unreasonable (for it) to be called (part of) an illusion.
(24) When there’s nothing on earth that becomes no longer peculiar to learned ones (after they’ve analyzed it with logic), then how can there be anything amazing about something like (valid and certain) apprehension (of a non-truly existent sensory object by a non-truly existent) sensory (cognition)?
(25) A circle of fire from a whirling firebrand, an emanation, a dream, an illusion, a moon in the water, a haze, an echo within (a cave or ravine), a mirage, and a cloud are (thus all examples) similar to what (conventionally) exists.
Fourteen: Indicating the Meditations for Refuting Grasping at Extremes
(1) Any functional phenomenon (having true existence) could not have come about from having relied on something else. (Furthermore, upon ultimate analysis,) its (independently existing) nature should be established (by itself alone). But nothing at all exists like that.
(2) (If you) say (in terms of truly established existence), “A vase is a form in general,” they cannot be one; (otherwise, wherever there was a form, it would have to be a vase). Also they cannot exist in different (categories of things, with) a vase possessing a form (like a man possessing a cow; otherwise, a vase by itself would have to exist independently of being a form). Also a vase cannot exist (as the reliant basis of being) a form and a form cannot exist (as the reliant basis of being) a vase, (since they cannot exist in separate independent categories of things).
(3) (You Vaisheshikas) see the two (namely the universal “existence” and the particular substance “vase”) as being in dissimilar (truly existent categories) by definition. But then, if a vase were (truly) different from the phenomenon (“existence”), it would not be (reasonable for it itself to exist). Likewise, for what reason would the phenomenon (of “being existent”) not become (truly) different (and separate) from the vase, (thus also rendering a vase nonexistent)?
(4) (Moreover, you also say that substances and qualities, such as number, amount, and size, also exist in different truly existent categories and, although substances can exist on their own for a while to act as a basis for being qualified by a quality, yet qualities themselves can never exist on their own without qualifying a substance. But,) if you do not accept that (the amount) “one” can (come to qualify) a vase, then neither can a vase come to be (qualified by the amount) “one” as a quality. (This is because you do not allow for the existence of the amount “one” before it comes to qualify the vase. And if you say that the vase comes to possess the amount “one” as a quality, yet the quality “one” cannot come to possess the vase as what it qualifies, then since possession must be made between equals, namely between what can come to possess and what can come to be possessed, and) this possession is not between equals, then for this reason also, a vase cannot come to be (qualified by the amount) “one.”
(5) When the form (of a substance, as a quality of that substance, amounts to) just as much (in extent) as the substance (itself), then (in the same way as the substance itself can possess the quality of being large), why can’t the form (as another quality of the substance also possess the quality of) being large? If you opponents cannot (justify your thesis that qualities cannot act as the basis of other qualities on any grounds) other than (scriptural authority), your tradition could be said (to be logically deficient).
(6) Even if (you admit the refutation of truly existent) defining characteristics (or qualities), but (assert the true existence of) examples of what are characterized (by them, this too is unreasonable). Their (true) existence cannot be established in any way. In this (way), there is no phenomenon that (truly) exists separately from (any qualities), such as number and so forth.
(7) A vase cannot be (truly existent) as one (with its eight types of constituent sub-particles as you Sautrantikas assert. This is) because, being not separate (in nature from its eight types of sub-particles, which each have their own individual) defining characteristics, (it too, as a single unit, would have to exist as eight truly existent things). But, as each (of the eight sub-particles alone) is not the vase, it is not reasonable for (the vase to exist) in a multiple manner (as something truly existing separately from the eight).
(8) There can be no such thing as the simultaneous joining of (the four elemental sub-particles – earth, water, fire, and wind – which) possess (the ability to have) contact, and (the four subsidiary sub-particles – form, smell, taste, and touch – which) do not possess (the ability to have) contact, (in order to form a single vase, for how would they all meet)? Because of that, it is unreasonable in all respects for the joining of (the eight sub-particles of) form and so on (to establish an object that is a collection truly existing as a single unit).
(9) Form (for instance) is (just one of) the subsidiary (sub-particles) of a vase. Therefore, individually each (of the four subsidiary sub-particles) cannot be the vase. Because of this, (a vase) having these subsidiary (sub-particles) cannot have true existence (as a collection relying on them). And for that (same reason), the subsidiary (sub-particles) as well cannot have true existence, (since they too rely on directional parts).
(10) (Further,) as all forms are not dissimilar in their defining characteristics as form in general, then if one (form) were to (truly) exist as a vase, for what reason would all others not (also exist as a vase)?
(11) Suppose you assert that form is (truly) different from taste and so on (since each type of subsidiary sub-particle is cognitively taken by different senses) and yet a (form) is (truly) not different from a vase. Well, how could any vase that itself could not exist without including these (subsidiary sub-particles of taste and so on, which you say are different from form), not (likewise) be different from a form?
(12) A vase does not have (truly existent) causes and it itself does not become (a truly existent) result. Because of that, there is no vase that can (truly) exist as different from (its constituent causes) such as form and so on.
(13) As a vase becomes established from (its own) causes and (these) causes become established from other (causes, therefore) anything not established from its own (self-nature) can accordingly produce other things (as its result).
(14) Even if (the subsidiary sub-particles of form, smell, and so forth) were to gather together and meet (each other to constitute a whole), it is unreasonable for form to become a smell, (which it would need to become if they formed a truly existent, homogeneous whole). Therefore, like a vase, it is illogical for (any) collections (to exist) as (truly existent) single units.
(15) Just as there can be no vase that can exist without depending on (its constituent subsidiary sub-particles) such as form and so on, likewise there can be no (subsidiary sub-particles of) form as well, without depending on (the elemental sub-particles of) earth, wind, and so forth (upon which they are imputed).
(16) (Furthermore, fuel, which is in the nature of the three elements earth, water, and wind) can become hot in the nature of fire, but without (fuel, which can become) hot, how can (fire) burn? Therefore, there can be no such thing as what is called (truly existent) fuel (existing independently of the element fire and in the nature of the three other elements). Also there can be no (truly) existent fire without this (fuel).
(17) Even if (you say that fuel becomes) hot when (its own nature as earth, water, and wind is) overpowered (by the nature of fire), for what reason would (the fuel) not become fire (at that instance, because it was hot and burning? If you insist that hot burning fuel does not become of the nature of fire,) well then it is improper to say there is the existence of fire (in relation to) a different functional phenomenon that is not hot.
(18) If a sub-particle (of fire) has no fuel, then there would be an (independently existing) fire without fuel, (which amounts to asserting a fire that is causeless. Fearing this consequence,) if you say that even this (sub-particle of fire) has fuel, then it does not exist as a sub-particle with a nature of being a (truly existent, self-contained) unit.
(19) Any functional phenomenon, when fully examined, (is found) not to exist as a (truly existent unit or) oneness (since it is made of parts). And by this (same reason whereby) things do not (truly) exist as singular units, they do not (truly) exist as multiples either (since “many” is made up of several units, which themselves do not truly exist).
(20) (Now consider the position) in (non-Buddhist systems) which (accept sub-particles of earth and so on, but claim that) they are not functional phenomena (but static substances). If you (were also to) assert (that such sub-particles) are truly existent as (solitary units), well then whatever (reason you use to show that) everything truly exists in a triple (way, namely as substances, singular units, and truly existents, also proves that) they do not truly exist as solitary units.
(21) For (refuting the various philosophical) positions of (asserting) existence, nonexistence, both existence and nonexistence and neither existence nor nonexistence, the learned should always apply (such lines of reasoning as analyzing whether things are truly existently) one and so on.
(22) (There are many misconceptions that people can hold. For instance,) just as by regarding a continuity in a faulty manner, you can come to (the misconception) that (functional phenomena) exist as static; likewise, by regarding a collection in a faulty manner, you can come to (the misconception) that functional phenomena truly exist.
(23) But, whatever (conventionally) exists as having arisen by depending (on causes and so forth) cannot come to be (found as having true) independent (existence). As all these (things) are not independent, therefore there is no such thing as a (truly existent) “soul,” (either of a person or of any phenomenon).
(24) (Consider the assertion of) functional phenomena as (having true existence on their own) without (or independent of) the result (they will produce and which) do not exist (in the sense of) always being gathered (dependently) on their result. Any such (truly existent independent phenomenon) being gathered for the sake of (producing) a result cannot be included in (the sight of the total absorption of) an arya, (since aryas are focused on the non-true existence of dependent arising).
(25) (In short,) the seed of compulsive samsaric existence is the consciousness (that grasps at true existence), while objects (such as forms and so on) are the objects it utilizes. But seeing that these objects have no (truly existent) “soul” causes the seed of compulsive existence to come to an end.
Fifteen: Indicating the Meditations for Refuting Collected Phenomena as Ultimately (Truly Arising)
(1) If at the last (moment of the cause, the result is truly) nonexistent and then it comes to arise (as truly existent, this is unreasonable, because then even a rabbit’s horn could arise). Therefore, how can something truly nonexistent arise? And if you accept that (the result truly) exists (at the time of the cause) and then comes to arise, (this is also unreasonable, because it would already have arisen and thus have no need to arise again). Therefore, how can something truly existently arise?
(2) With the (generation of the) result, the cause disintegrates. Therefore, it is not that something (truly) nonexistent (at the time of the cause) comes to arise. And because there is no (necessity) for something (already) established (at the time of the cause) to be established (again, something truly) existent does not arise either.
(3) At that time (when the result already truly exists), it cannot have an arising (because it already exists). Moreover, at the other time (when it is truly nonexistent), it cannot have an arising (either, because then anything could arise). If it does not arise at either that time or the other time, when can it come to have an arising?
(4) Just as there is no arising in which something (truly existent produces) the phenomenon of itself (because there is no need), likewise there is no arising in which something (truly existent produces) another phenomenon, (because the two would be truly different and unrelated).
(5) (An arising) at the beginning, (an abiding) in the middle, and (a ceasing) at the end do not exist before something arises. And at (the time of each), the other two do not exist, (but yet they are not truly independent of each other). Just as each comes to begin (and thus there is no abiding or ceasing without an arising, likewise each comes to abide and to cease).
(6) Without other phenomena (as its causes, a result) is not produced as its own phenomenon (from itself, since functional phenomena rely on causes. Moreover, these causal functional phenomena that are other than the result they produce also lack true existence, since they too rely on their causes. Therefore,) because of that, there is no production from either of the two, (truly existent) self or others.
(7) You cannot say that that which is before (the result, namely a truly existing arising), and that which is after (the cause, namely a truly existing result), exist simultaneously (since then the result would already exist at the time of its arising and there would be no need for it to arise). Because of that, a vase and its arising do not occur simultaneously.
(8) As it is the case that (when something) first arises (it is not old) because (it is new), then (if it were truly existent as new), what first arises could not become old. Later, even after it has completely arisen, (it would not be old), and still afterwards what arose (as truly new) could never have become (old).
(9) (Further,) a functional phenomenon of the present is not produced from its own (truly existent time present); it is not produced from a (truly existent time) not yet to come; nor is it (produced) from a (truly existent time) already passed.
(10) Something that has (truly existently) arisen can have no coming and likewise no going to a ceasing. As this is the case, for what reason is (conventional) existence not like an illusion?
(11) As a (truly existent) arising, abiding, and ceasing cannot occur simultaneously and cannot occur in stages, when can they come to occur?
(12) (If) arising and so on (had true existence), they would all have to occur each of them over again, (as they each would already be existing before they had actually occurred). Because of that, a ceasing would become like an arising (when it actually came to occur), and an abiding would appear like a ceasing (before it actually began to occur).
(13) If you said that the (three) modes (of arising, abiding, and ceasing) and the basis of the modes (for example the functional phenomenon of a vase, were truly existent and) different (from each other), then the basis of the modes would be anything but nonstatic, (since being truly separate from an arising and so forth, it would have to be static). Or else, (if they were truly existently one with each other), there should not exist any clear (distinction) in the (truly) existent natures of all four (and that would destroy the relationship of a mode and the basis of a mode).
(14) A (truly existent) functional phenomenon cannot arise from a (truly existent) functional phenomenon (because it would already exist). Moreover, (such) a functional phenomenon cannot arise from a (truly existent) nonfunctional phenomenon (because like a burnt seed it would lack the power to produce a result). A nonfunctional phenomenon cannot arise from a nonfunctional phenomenon (because like a rabbit’s horn, such cannot arise from anything).
(15) A (truly existent) functional phenomenon cannot become a functional phenomenon (that arises, because it will already have arisen) and a (truly existent) nonfunctional phenomenon cannot become a functional phenomenon (that arises, otherwise the son of a barren woman could be born). A nonfunctional phenomenon cannot become a nonfunctional phenomenon (that has ceased, otherwise the son of a barren woman could die) and a functional phenomenon cannot become a nonfunctional phenomenon (that has ceased, because the two truly existent categories must be mutually exclusive).
(16) While (something) is arising, because it is half (already) arisen (and half not yet arisen) the process of arising cannot be a (truly existent) arising (apart from these portions). Or else there would be the absurd conclusion that all (three times, namely the portion of not yet having arisen, the portion of arising now and the portion of already having arisen) would be the (truly existently) arising.
(17) (In terms of true existence, if) what is in the process of arising were the thing itself it was going to be, it would make it not what is in the process of arising (because being in the process of arising would imply that the thing itself had not yet been established). Even if what is in the process of arising were not the thing itself it was going to be, it would still make it not be what is in the process of arising (because it would then be truly different from and thus totally unrelated to what it would be and would not be arising as anything).
(18) Any (tradition that asserts that) the two (namely the time not yet come and the time already passed) cannot exist without something in between, (must also assert that) the process of arising lacks true existence. Why, because it too would have something in between (its first and last portions, and so on with infinite regress).
(19) (Suppose you say that) because the process of arising is (the time when the cause) has ceased and what is to have arisen (namely the result) is about to arise, therefore the process of arising is seen in the nature of being something (truly) existent that is in fact different (from a portion of being halfway already arisen and one of being halfway not yet arisen).
(20) (Well, if as you claim, the process of arising had true existence separately from and before what is to have arisen, then) when what is to have arisen (truly exists), at such a time there cannot exist the process of its arising (because the arising will have already ceased. Thus, you cannot establish that what has arisen was produced from this process of arising that you inferred to truly exist separately and before it. The two would be unrelated. And if you grant this, but say that on the basis of true existence what is to have arisen is in the process of arising, well then) when what is to have arisen is in the process of arising, at such a time what reason is there for it to have to be made to arise (again – it would already have arisen, being truly existent)?
(21) (Suppose you claim that) the process of arising is merely when what has not yet arisen (is progressing toward the state when it) will be proclaimed as what has arisen. (Well then,) because (this assertion made in terms of true existence amounts to) there being no difference (between what has not yet arisen and what has already arisen), why at the time when (there is something functioning as) a vase could it not be (also) conceived of as not (a vase or something functional, because likewise there should be no difference between a vase that has arisen and the nonfunctional state when it has not yet arisen)?
(22) (Suppose you retort that there is a difference between the process of arising and when something has not yet arisen, namely the former is connected with the action of arising while the latter is not necessarily so connected. Well then,) when something is in the process of arising, it is in fact not yet complete (and thus has a portion of being not yet arisen. Therefore, by being connected with the action of arising,) what has not yet arisen would pass beyond (the category of being something not yet come, for it would be presently occurring). And if that were indeed so, then by the very fact that the process of arising is beyond the limits of when something has already arisen (and thus has a portion of being not yet arisen), then because of that, what has not yet arisen would be arising.
(23) (And suppose you further assert that) the process of arising, even before it has occurred, can be proclaimed to be (truly) existent (as a functional phenomenon), because later (it will come to be connected with the action of arising. Well then,) by that, (you would) in fact (be forced to conclude that only) what has not yet arisen arises (and that is unreasonable on the basis of true existence. After all,) what has not yet arisen is said to have not occurred (and therefore has not acquired the status of being the functional phenomenon of itself. Thus, it could not enter into the action of arising and) could not arise.
(24) To say that (when the action of arising is) completed, (a functional phenomenon) exists and to say that (when the action of arising) has not been done, (a functional phenomenon) does not yet exist (is irrelevant). When there is no such thing as a (truly existent) process of arising, what can be said about one?
(25) (In short), when there can exist no result without a cause that can be understood, then a (truly existing result) entering into (a process of arising) and a (truly existing cause) reversing (and ceasing) are illogical.
Sixteen: Indicating the Meditations for How to Cause Teachers and Disciples to Gain Certainty (about Voidness)
(1) All these chapters have been to refute individually any reasons (that may be given why), although (everything is) void (of true existence, others grasp at them) to be as if not devoid.
(2) When you (object) that it is improper to say that the author, subject matter, and likewise (the words of these chapters) are void (because they exist; well then, since) whatever arises from depending on (something else) is (void of true existence, therefore) these three as well are not (truly) existent.
(3) If, by the faults (of everything being) void, it were to be established that (things) are not void, then by (these very same) faults (that would arise from everything) not being void, (namely that nothing could exist or function,) why wouldn’t voidness be established?
(4) To counter another’s position and establish your own position, (you need to rely on reasoning). If one faction (merely) took pleasure in criticizing (the other), why wouldn’t they (be happy) to establish (their own position based merely on opinion, but not on logic)?
(5) If a position becomes not (reasonable if), upon thorough analysis, (what it asserts is found) not to be (a validly knowable phenomenon), then all three (assertions of things being truly existently) one (or many or beyond speech) and so on become untenable positions.
(6) (If you say that) anything seen by bare (sensory) cognition, (such as) a vase, has (true existence, well) this (tradition that asserts the voidness of true existence) does not have (as part of its tenets such faulty) lines of reasoning coming from other (Mahayana Buddhist) traditions, (although) in other respects we have (assertions in common, such as the bodhichitta aim).
(7) As what is not voidness, (namely a basis of voidness), does not have (true existence), from what could its voidness arise (as being truly existent)? As one of them does not have (true existence, namely the basis of voidness, such as a vase), how could its opponent (namely its lack of true existence) come to arise (as truly existent)?
(8) If (the position of voidness) were a truly existent position, then what is not that position (namely true existence) would (also) become truly existent as a position. (But since voidness is not truly existent,) what is not the position (of voidness) is not truly existent (either. As truly existent phenomena do not exist at all,) what could come to constitute the counter-set (of things that are not void of true existence, which would be necessary for establishing as a truly existent set everything that is void)?
(9) If functional phenomena (in general) lack true existence, how could (a specific one, such as) the heat of a fire, become (truly existent)? A hot fire, as well, has no true existence as was (established by) previous countering (arguments).
(10) If it can be countered that by seeing functional phenomena (you can validly know that) functional phenomena lack true existence, then which of the four positions (asserting phenomena to be truly existently one, many, existent, or nonexistent) could be seen as having abandoned (all) faults, (because truly existent phenomena would have to exist in one or another of those ways)?
(11) (If) particles (existed as) truly existent functional phenomena, (they should be the object of valid cognition). But as they are not (the object) of any (valid cognition), how could they be (truly existent)? As the Buddhas (testified that everything) is indeed non-truly existent, for that very reason you should adhere (to asserting non-true existence).
(12) If the absence of the dual (division of some things being truly existent and some being void applies) to everything, what else is there that can be a truly existent functional phenomenon? If you dispute these lines of reasoning (already proven), what can (your views, which are) different (from that of voidness,) do (for you? They cannot bring you liberation.)
(13) As there are no (truly existent) phenomena among all phenomena, it is unreasonable to divide (phenomena into truly existent and non-truly existent ones. The voidness) that is seen of all things cannot become a division (opposed to true existence, because everything is void).
(14) If (we Prasangikas) were known as unanswerable to other positions because (we asserted the total) nonexistence (of everything), then why is it that your own position can be countered by the logic (of voidness) and not be established (by reason)?
(15) Even if you say (it is well known) in the world that lines of reasoning to undermine (voidness) are easy to find, why is it that you are unable to state (any) faults in our position of what is other (than true existence, namely voidness, which can withstand the test of logic)?
(16) If by merely (your words) that (everything has) true existence, (everything) were to exist as truly existent phenomena, then why wouldn’t (everything) become non-truly existent merely by (our words) that (they are) non-truly existent?
(17) And (if things) do not become (totally) nonexistent because of their being labeled with the names “existing” and “obtaining,” they do not (on the other hand) become (truly) existent because of their being given the name “(truly) existent,” (for this latter is a case of applying a misnomer).
(18) Suppose (you say that everything) in the world has true existence since everything can be spoken of (in words) by the world, (despite these words not having the same truly existent nature as their objects. Well then,) how could any functional phenomenon that had ultimate existence become (an object of speech) of the world, (because words and referents truly existently different by nature could not be related)?
(19) Suppose (you claimed that) all functional phenomena would become totally nonexistent because of their lack of (true) existence. (Well then,) if that were so, then all those (who hold the Prasangika) position (would be asserting that what previously had been truly existent had become totally) nonexistent phenomena. (But this) is unreasonable (since, throughout beginningless time, everything has been non-truly existent).
(20) Because phenomena lack true existence, the non-phenomenon (of their voidness) cannot come to have true existence. As phenomena have never had true existence, from what (basis) could the non-phenomenon (of the absence or voidness of their true existence) be established?
(21) Suppose (you said that) because voidness comes (to be established) from (truly existent) lines of reasoning, (voidness) cannot be void (of true existence. Well then,) if the asserted (thesis) and the line of reasoning were (truly existently) different, (they would be unrelated, and the former could not be proven by the latter). And if they were not (different, but truly existently one), then it would not be a (proper) line of reasoning, (since being identical with the thesis, the line of reasoning could not prove the thesis, as is the case in a tautology).
(22) And suppose (you said that) because there are truly existent examples (to prove) voidness, therefore (voidness) cannot be void of true existence. (Well then,) can you say that (from the example) “just like a crow” (you can substantiate that) the “self” is likewise black? (A truly existent example and thesis would be likewise irrelevant to each other.)
(23) If functional phenomena existed with truly established existence, what benefit would there be from seeing voidness, (because it would be incorrect)? But since you are bound (with suffering in samsaric existence from) seeing with misconceptions (everything as being truly existent), therefore (an implied object of this grasping for true existence) is to be refuted here.
(24) (Further), to say (like you Chittamatrins) that the one (namely consciousness) has true existence, while the (other) one (namely external objects) does not exist (at all) is not so in terms of the facts of reality, (since both lack true existence). Moreover, it is not so on the worldly level either, (since both are conventionally existent). Therefore, you cannot say that this (namely consciousness, ultimately) has true existence and this (namely external objects, conventionally) has no existence (at all).
(25) (In short,) any position that (asserts either) true existence, total nonexistence, both true existence and nonexistence, (or neither) does not exist (as a valid one with the support of logic). Even after a very long time, (proponents of) such (positions) will never have the ability to expound an answer (that could refute voidness, because voidness is irrefutable).
This concludes Four Hundred Verse Treatise on the Actions of a Bodhisattva’s Yoga, composed by the Learned Master Aryadeva, who was miraculously born from a lotus in Sri Lanka. Having crossed the ocean of his own and others’ tenets and divided the correct from the incorrect view, he completely clarified the Middle Path (view) of Madhyamaka and became the spiritual son of the Highly Realized Arya Nagarjuna.
This was translated, (from Sanskrit into Tibetan), and edited and finalized in the Precious Hidden Pleasure Garden in the center of the city of Pemey (dPe-med) in Kashmir by the Indian Master Sushmajnana and the Tibetan translator Patsab Lotsawa Nyima-drag (Pa-tshab Lo-tsa-ba Nyi-ma grags).
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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation Zen Philosophy Spirituality Aryadeva Peace Insight
Four Hundred Verse Treatise Chapters on the Actions of a Bodhisattva's Yoga (Chapters 9 - 12)
by Aryadeva
translated by Alexander Berzin, 1978
according to the commentary of Gyeltsabjey
(rGyal-tshab rJe Dar-ma rin-chen)
Chapters 1 - 4
Chapters 5 - 8
Chapters 9 - 12
Chapters 13 - 16
* Chapter Nine: Indicating the Meditations for Refuting Static Functional Phenomena
* Chapter Ten: Indicating the Meditations for Refuting a (Static, Impossible) “ Self” or “Soul”
* Chapter Eleven: Indicating the Meditations for Refuting (Truly Existent) Time
* Chapter Twelve: Indicating the Meditations for Refuting (Attraction to Distorted) Views
Nine: Indicating the Meditations for Refuting Static Functional Phenomena
[Starting with this chapter, verses are written as paragraphs rather than divided into lines.]
(1) All (functional phenomena) arise as a fact of being the result (of a collection of causes and circumstances). Therefore, there’s no such thing as a static (functional phenomenon that is causeless and truly existent). Except for the Thusly Gone Able Sage (Buddhas), there isn’t anyone (who can simultaneously cognize, nonconceptually,) just how functional phenomena (are both nonstatic and devoid of true existence).
(2) Whatever (functional phenomena there are) do not exist just at any place or at any time without relying (on causes and circumstances). Therefore, there is no such thing whatsoever as a (functional phenomenon that is) static, anytime, anywhere.
(3) There is no such thing as a functional phenomenon without a cause, and no such thing as something static having a cause. Therefore, concerning (a static functional phenomenon) established from no cause, it is said that such indeed cannot be established (as an object of valid cognition even) by the Omniscient One.
(4) (Suppose you Vaisheshikas say the criterion for knowing something to be) nonstatic is from seeing that it has been produced, while if (you can) not (see it) has been produced, (that makes it) static. (Well then,) from seeing that it has been produced, (you merely know something to be) existent. (Therefore, not seeing an atman or “soul” as having been produced) makes (such a so-called) static object nonexistent.
(5) Space and so forth are understood to be static (and substantially existent, because they perform the function of serving as objects of the cognition of them, only) by ordinary folk (such as you Vaibhashikas, who do not correctly understand Buddha’s texts). The wise do not see such things as objects (of valid cognition), even on a worldly (conventional level).
(6) Directional (space), such as (that of the eastern) direction, does not abide everywhere. Because of that, it’s extremely clear that directional (space) indeed has directions and other (divisions such as parts. Thus, it cannot be a static functional phenomenon in the way you Vaisheshikas define it as being both all-pervasive and partless).
(7) And any (type of time) that exists, allowing either the occurrence or prevention of a functional phenomenon to be seen (at its proper time) must, (in order to function as a cause), come under the influence of other (factors). Therefore, it itself becomes a result (and thus cannot be static as you Vaidantikas claim).
(8) Any cause that does not have a result cannot exist as a cause. Because of that, you are forced to conclude that every cause must itself be a result, (for its ability to produce its result is itself the result of other conditions).
(9) If a cause transforms, it becomes the cause of something else. Whatever has transformation cannot be called static.
(10) (Further,) a functional phenomenon that has something static (such as time) as its cause should arise (at its proper time even) from (other supporting conditions) not coming about. Thus, it becomes something arising independently, in which case such (a functional phenomenon) would become the opposite of (something that relies on) causes.
(11) (After all), how can a functional phenomenon that arises from something static be nonstatic? A cause and effect that have dissimilar characteristics can never be seen.
(12) (Consider the ultimately smallest particles, which you Vaisheshikas say are static and partless. How can they form an object?) Any (such particles) that had certain sides, (which when they met) were the cause (for an object’s forming, and certain sides, which were not the cause), would (therefore) have various (parts). How is it logical for that which has various (parts) to be static (by your definitions)?
(13) (The objects that would be) the result of (the meeting of such static particles, which as) a cause are round, do not have (this same round shape and size). Therefore, it is (also) unreasonable for (such) particles to join with their entire natures (merging on all sides all at once to form an object).
(14) (Suppose you said that they do not actually merge on all sides, since) you do not accept that the place occupied by one particle can also be (occupied) by another. Well then, because of that, (you are forced to say that in order to build up a gross, visible object, they must meet with at least some sides not joining, since) it cannot be accepted that (each of) the causal (particles) and the resultant (objects they form) are both equal in size. (But, then, if some sides join and some do not, these particles cannot be partless).
(15) Any (ultimately smallest particle) that has an eastern side also has an eastern part. (Therefore) any particles that have directional sides cannot be asserted as particles that are the ultimately smallest (partless) particles.
(16) Any (ultimately smallest particle) that, (when moving), has both (a space) before it that it takes and one behind it that it gives up cannot be (partless, since it has a front and a back). Or (else you would have to say that such particles) cannot be something that moves (to form an object).
(17) And any (ultimately smallest particle) that has no first (part in front), that has no middle, and any that has no end (in the rear) cannot be (situated) before (any mind). As this is so, by what kind (of valid yogic cognition) could it be seen?
(18) (With the production) of its result, a cause disintegrates. Therefore, (particles as) a cause must be nonstatic and impermanent. Otherwise, whatever had (static eternal particles) as its cause would have its cause and effect existing (simultaneously).
(19) A functional phenomenon that can (have its motion) obstructed (which implies a change of state) and yet is static cannot be seen anywhere. Therefore, the Buddhas never said that particles are static and permanent.
(20) (Now) liberation (as the noble truth of true stoppings, in being static and permanent,) is different from the binding (truth of true origins of suffering), the bound (truth of true sufferings) and the method (truth of true pathway minds). If, (however,) it had (substantial) existence (because of performing the function of serving as a cause for the cognition of it, as you Vaibhashikas claim, it should produce an effect). But nothing at all arises from it. Therefore, such (a substantially existent stopping) cannot be said to be liberation.
(21) (You also incorrectly think that) in the nirvana state beyond sorrow (without any residue), aggregates do not exist at all and a person (or conventional “me” relying on them) does not exist either. But, as (only a truly existent “person”) who has passed beyond sorrow cannot be seen anywhere, how can nirvana (itself be substantially existent)?
(22) At the time of liberation, when there is parting from craving, if (the atman or “self”) had (a nature of) consciousness (as you Samkhyas assert), what point would there be (to this, since according to you there would be no objects for it to perceive). And if it were to exist then and not be conscious, this amounts to what is clearly not so (according to your system, since you assert that the “self” with the nature of consciousness is static and permanent).
(23) If a “self” that was liberated had (true) existence, then (even if) it existed (in this condition) as having (only) the potential for consciousness, (this would still be unreasonable, since by not actually being conscious, it contradicts your definitions). And if (a truly existent “self”) did not exist (with consciousness when liberated), it wouldn’t be (reasonable) for it ever to have thought about (becoming released from) recurring samsaric existence, (since being truly existent and static, it could never have been conscious at all).
(24) (Thus,) it is definite that people who are liberated from suffering do not have (an independently existing “self”) different from (that which can merely be labeled on the basis of their aggregate factors of experience). Because of that, it is said that it is best to eliminate (grasping at a truly existent) “self” in all respects.
(25) (But you may object that) worldly ones easily (accept the conventional existence) of these (ordinary things), while not (doctrinally asserting) at all their ultimate (true existence; so why bother trying to refute true existence. After all,) for worldly ones, the slightest (things) have existence, but do not have ultimate (true) existence. (Well then, just because they do not have doctrinally based grasping at things to have true existence, this does not negate or eliminate their having automatically arising grasping).
Ten: Indicating the Meditations for Refuting a (Static, Impossible) “ Self” or “Soul”
(1) A (static, truly existent) internal “self” (or atman as asserted by you Vaisheshikas) can be neither female, nor male, nor hermaphroditic, (otherwise you would always have to be reborn as the same gender). When this is so, then it is only out of unknowing (naivety) that you can think in terms of being a (truly existent) male “self” (and so on).
(2) And when it is so that none of the elements (constituting the body) exist as male, female, or hermaphroditic, then how can (an external “self”) that relies on these be (truly existently) male or female or hermaphroditic?
(3) That which is your “self” is not my “self.” Therefore, this (object of your self-preoccupation) cannot be a (truly existent) “self,” because (if it were, it would also have to be the object of my self-preoccupation and this) cannot be ascertained (to be so). Doesn’t the thought (of a “self”) arise (merely as an imputation) on the nonstatic functional phenomena (of one’s own aggregate factors of experience)?
(4) A “person” (or “self”) would have to change aspects from rebirth to rebirth in accordance with (the change in) body (and life form). Therefore, it is unreasonable for you (to maintain) that (the “self”) is a different (substantial) entity from the body and static.
(5) It can never happen that something that cannot have contact (with anything) can be said to incite a functional phenomenon (into action). Because of that, the “living one” (or “self”) cannot become the agent for (causing) the body’s motion.
(6) (If) it cannot be harmed, how can you think there is any use in causal (actions to prevent suffering) for a static “self”? In no respect, would you ever need to protect a diamond-hard scepter from wood-worms!
(7) If your “self” is static and permanent because it has memories of (past) lives (in which it also considered itself “me,” well then) from seeing a mole (on your body similar to one you) had in a previous (life), why would your body itself not be static and permanent?
(8) And if (you say it is) a “self” that possesses (the quality of) having consciousness that indeed is the knower (of previous lives and so on), well then such a “ person” (or “self”) that is not conscious (on its own, but then comes to) have consciousness (as its quality) could not be static.
(9) You can see that the “living one” (or “self”) when it possesses (qualities) such as happiness and so on (takes on) varied (aspects) in accordance with whether (it is experiencing) happiness and so on. Because of that, it is improper for (the “self”) to be static indeed while (it can experience being) happy and so on.
(10) But if, (according to you Samkhyas, the “self” or “person,” which) has (a nature) of consciousness, is static and permanent, then (its needing to rely on cognitive sensors for) the action (of cognizing objects) becomes contrary (to this). If fire were static and permanent, (its reliance on) fuel (in order to burn) would not be meaningful.
(11) As long as there is a substantially existent (potential for awareness, which is not different from the static “person” or “self” and which has) the function (of causing the “person” to have cognitions), it will never fluctuate (from doing this) until (the “ person”) disintegrates. But, as (you assert that) the “person” exists (staticly, forever), it is unreasonable to say its cognitions ever cease to exist.
(12) You see (the “person” or “self”) as sometimes in the sphere (of having the potential) for having cognitions and at others (actually) having cognitions. Because this is like iron (sometimes being) in a molten state (and at other times not), the “person” becomes something that changes in aspect.
(13) (Now Suppose as you Nyaiyikas say, that the “person” or “self”’s) having consciousness (is due to its relying) on merely (one of its atoms being conjoined with) mind and (also that) the “person” is vast (and as all-pervasive) as space. Well then, because (the vast majority of the infinite “self” is not conjoined with mind), it would appear as though its nature could not be one (that would allow for) having consciousness.
(14) If the “self” existed (as static, partless, and pervasive) to everyone, why shouldn’t you, through (the “self” in) someone else, conceive of him as “me”? It is unreasonable to say (it is because your) very (“self,” although present in someone else,) is obscured by (his) very (“self,” since then the “self” would have parts and not be single).
(15) Any (views, such as those of the Samkhyas, that assert primal matter with an equal proportion of the three constituent) qualities (namely the principles of happiness, suffering, and indifference) as being the creator (of all manifestations of these) and yet not having consciousness of any of these aspects, have no difference whatsoever from those of madmen.
(16) What could be more unreasonable than for (primal matter, as a balance of these three constituent) qualities, to create all aspects, such as houses and so on, and yet not be conscious (of them) as the conscious experiencer (of the fruits of its actions)?
(17) (A “self,” as asserted by you Vaisheshikas, that) has actions cannot (also) be static. And (also), one that extends to all (times and places) cannot have actions (such as coming and going. Thus, your assertions about it are self-contradictory). Further, (a “self”) that did not have actions would be tantamount to its being nonexistent. (Therefore,) why not rejoice in (the fact that there is) no (truly existent) “self”?
(18) Some (such as you Vaisheshikas and Samkhyas) see (the “self”) as extending in everyone. Some, (such as you Jains, observe) the “person” to be merely (the same size as each individual’s) body. While some, (such as you Nyaiyikas, perceive) the “person” to be merely an atom. But those with discriminating awareness see it as non(-truly) existent, (since if it truly existed, everyone should validly see it the same).
(19) Where can there be harm for (a “self” that is) static and permanent, and where can there be liberation for what cannot be harmed? Therefore, liberation is unreasonable for anyone whose “self” is static and permanent.
(20) If there (actually) existed what is known as a (truly existent) “ self,” it would be unreasonable to think there was no (such) “self,” and it would indeed be a lie to say that you could pass beyond sorrow (into nirvana) from a definite understanding of the facts of reality (namely, the voidness of the “self”).
(21) But suppose (you say that although there is no truly existent “self” in recurring samsaric existence, yet the liberated “self” has truly established existence. Well then,) the liberated (“self”) must be non-truly existent, as it previously also was non-truly existent. (This is because) whatever is seen concerning (the voidness of a “self”) that does not possess (any relation with anything else) is explained as being its nature (whether liberated or not).
(22) If nonstaticness (or impermanence meant that things) discontinue completely (after their first moment, then) how could there still be grass and so on? If this (absurd position) were true, there wouldn’t be any naivety occurring in anyone (since, being nonstatic, it too would have disappeared after its first moment).
(23) Even if a (static, truly existent) “self” existed, (it should produce things all by itself. But,) as its bodily form can be seen to arise from (numerous) other (conditions being assembled), can be seen to abide from others (continuing to support it), and can be seen to disintegrate from others (no longer being present, therefore) it can be seen (that such a static and permanent “self” does not exist at all).
(24) Just as a functional sprout arises from a functional seed, likewise all nonstatic (phenomena) are produced from nonstatic (causes, not from a static “self”).
(25) (In short,) because functional phenomena come about ( from them, causes) do not become discontinuous, (as you nihilists would assert). And because functional phenomena become annulled (once they have produced an effect, causes) do not become static and permanent, (as you eternalists would assert).
Eleven: Indicating the Meditations for Refuting (Truly Existent) Time
(1) When the vase has not yet come about, the vase that will be present does not exist, nor does (the vase) that will later have passed away. (Otherwise, if the past, present, and future were static and truly existent as you Vaidantikas claim, then) since both (the vase that will be present and the one that will have passed would already be existing when they had) not yet come about, then (in fact) there would be no (time when they had) not yet come.
(2) (Even) if (only a portion of the vase that) will have disintegrated (existed) in the nature of (the vase that) has not yet come about, it would (in fact) not yet have come about. How can that which (truly) exists in the nature of having not yet come ever become what has already passed away?
(3) If (time) not yet come were a (substantially existent, static) functional phenomenon, (then time) not yet come would have to abide truly existently (and forever). Therefore, because of that, (as such a time would have arisen, but never ceased to be,) it would become the present and would not exist at all as what had not yet come.
(4) (If, as you Vaisheshikas, Vaibhashikas, and so forth claim, time) not yet come were (truly) existent, and (time) already passed were (truly) existent, and (time) presently happening were (truly) existent, when would (any of them ever) not exist? From what (grounds then), would any (debater who asserted the substantial) existence of all (three) times (also be able to assert) nonstaticness (or impermanence)?
(5) If a (truly existent time) already passed were to pass away, then for what reason would it have been a time passed, (if it need pass again)? And if a (truly existent time) already passed were not to pass away, then for what reason would it be a time passed (since it would always be the case)?
(6) (If the three times were substantially existent, nonstatic functional phenomena, as you Vaibhashikas claim, and the past and future of an object were the same as that object itself, then) if the (vase) not yet come has (already) arisen, how could it not become (equivalent to) a present (vase that is here and now, since it has arisen and not yet ceased)? Either that (would be so), or if it has no arising, would the (vase) not yet come become eternal or what? (It would have to be eternal, since what is eternal and static has no arising.)
(7) Suppose (you say that) the (vase) not yet come is nonstatic (and impermanent) due to (the fact that) it disintegrates (when the vase of the present comes about from causes and circumstances), although (it itself) has no arising. Well then, as the (vase) already passed does not have a disintegration, why do you not consider it as static (and eternal, with no arising)?
(8) As for the (vase) already passed away and the (vase) of the present, since these could not become impermanent (if they had substantial existence, because what has truly passed cannot disintegrate and what is truly present cannot be associated with a process of disintegration), then the third (time, namely that not yet come), which in aspect is different from these (two), cannot exist (as both substantially existent and impermanent either, since then it would be independent of the other two times).
(9) If (you accept that) functional phenomena that will arise later exist (substantially) before (they have arisen, well because of that, don’t you fall to the distorted position of those propounders of chance (the Charvakas who assert that everything exists without a cause)?
(10) It is unreasonable to say that whatever is to come about (later already) exists beforehand (as the substantially existent future). If what already existed were to arise (later), it would amount to what has already arisen (needing to) come about again.
(11) If (substantially existent) functional phenomena not yet come about could be seen (by the yogis), then why couldn’t totally nonexistent phenomena (like rabbit’s horns also) be seen? Anyone who accepts time not yet come as (substantially) existent cannot have far-distant (occurrences happen) to him (since these would always remain truly in the future).
(13) If your Dharma (vows of the time not yet come already had substantial) existence without need to have done (any practice to develop an interest in taking them), then definitely to restrain (yourself by taking them) would become pointless. Why make even a little (effort)? A result (of your effort) would be impossible, as (your vows of the time not yet come would already be substantially) existent.
(14) (If disturbing emotions and suffering not yet come did not exist as nonstatic, functional, objective phenomena, but only as static, nonfunctional, metaphysical ones, as you Sautrantikas believe, then) you would already be liberated without need to tighten (your effort to develop true pathway minds that cognize voidness). Like (arhats) who were freed, (disturbing emotions and suffering) not yet come would not exist (objectively at all for you and therefore could never come to affect you). And if that were so, then when desire indeed came about in (your mental continuum, which should have been) without (any future) attachment, (it would come about without cause, as if in the mental continuum of an arhat).
(15) For (you Samkhyas and Vaibhashikas) who assert the true existence of the result (simultaneous with the cause) and (you Sautrantikas) who assert the nonexistence (as functional phenomena) of results (not yet come about), adorning (supports) such as pillars and so forth become pointless in order (to produce) a house (as their result).
(16) Suppose (as you Samkhyas assert) that functional phenomena (of the time present truly exist, since they are) transformations (of truly existent, static primal matter in which they existed unmanifestly during the time when they had not yet come about. But even this is incorrect, since such unmanifest existence of the present) is not cognitively taken (as an object) even by the mind. As this is seen to be so, it is (only) the unlearned who conceive of the time present to be (truly) existent.
(17) As they have no (truly) existent abiding, how can functional phenomena be (the cause for imputing the true existence of time)? As they are nonstatic, how can they have an abiding? If (something) were to abide (as it was) at first, it could never become old in the end.
(18) (Moreover,) just as one (moment of) consciousness cannot be conscious of two (moments of an) object, likewise two (moments of) consciousness cannot be conscious of the same (moment of an) object.
(19) If (on the basis of true existence) time had an abiding (as something currently happening), it would never change (from being) the abiding time. (On the other hand, on the basis of true existence) how could (time) have no abiding, for then there could be no end to its not abiding (and nothing would ever occur)?
(20) If impermanence and functional phenomena were (truly existent and) different, functional phenomena could not become impermanent (and perish). And if (they were truly existent and) the same, how could what was impermanent (and nonstatic) ever abide (for even an instant) as a functional phenomenon?
(21) (Truly existent phenomena) that have less strength impermanence (while they abide) cannot have less strength abiding (later, which they would need in order to perish. For if they were truly existent in their former condition of abiding with weak impermanence), by whom could their later turning away (from the state of abiding) be seen? (Their impermanence would never have enough strength to overcome their abiding.)
(22) But if (on the basis of true existence) they had not less strength impermanence (while they abide – in other words, their impermanence was stronger then than their ability to abide), then all functional phenomena that existed at all (times) would (truly existently) have no abiding (because their abiding would never have enough strength to overcome their impermanence and so they would instantly change). Or, the whole lot (of them) could not (actually) be impermanent, (because none of them would ever abide long enough to perform a function and nonfunctional phenomena are static and permanent).
(23) If (functional phenomena truly existently abided, which means they would be) static (while abiding) and then they came to exist with impermanence (in order for them to perish), then their permanence would have no abiding. Furthermore, what had already become static would later have become nonstatic, (which is self-contradictory).
(24) If (on the other hand) functional phenomena (truly) existed simultaneously as (both) abiding and nonstatic, then either their impermanence would have to reverse (while they were abiding) or their abiding would become false (when they perished).
(25) As it is certain that functional phenomena already seen cannot appear (again) and that a consciousness (with an actual past event as its object) cannot (arise) once more, then what is known as “remembering” (is a deceptive cognition that) arises in but a distorted (manner) toward a distorted object.
Twelve: Indicating the Meditations for Refuting (Attraction to Distorted) Views
(1) A listener who is upright and unbiased, has common sense (discrimination), and takes keen interest is described as being a proper vessel (for these voidness teachings. To the mind of such a suitable disciple,) the good qualities of the propounder (of the teachings) will not change into a different aspect (and appear as faults). Nor will (this change of good qualities into faults) happen with respect to the listener either.
(2) (Buddha) spoke of compulsive samsaric existence (as true suffering) and the method of (entering) compulsive existence (as the true origin of suffering), also the method of pacifying (both as the true pathway mind), and likewise their pacification (as a true stopping). But worldly ones, who (are improper vessels and therefore) cannot comprehend this at all, will attribute (the fault of their inability to understand) as if it were that of the Able Sage (Buddha).
(3) (You Samkhyas and Vaisheshikas) are really amazing – you wish to pass beyond sorrow (to nirvana) by giving up all (and yet you still cling to your belief in truly established existence). What reason is there (for you) not to be happy at these (teachings of voidness, since it’s the understanding of them that) will extricate all (your disturbing emotions and suffering)?
(4) How can those who do not know the methods for giving up (suffering actually) come to give it up? Therefore, it is said that except (through the teachings on voidness given) by the Able Sage (Buddha), there definitely can be no state of peace.
(5) Anyone who comes to develop indecisive wavering about the obscure phenomena spoken of by Buddha (can resolve his doubts by relying on the fact that his) teachings on voidness (are verifiably true. In this way,) he can develop confidence solely in this very (Sage also concerning phenomena extremely obscure).
(6) Any (non-Buddhist teachers asserting a static creator) who have difficulty seeing (correctly the actual facts about the gross) world are (surely) charlatans with respect to other (more subtle matters, such as the nature of reality). Whoever would follow them will be deceived for a very long while.
(7) It is extremely difficult for those who would go themselves to a state beyond sorrow to do that. (Although Buddha taught voidness) for the purpose of leading (others to this state), those unfit (as vessels for it become frightened of voidness and) are unhappy to take it to mind.
(8) Those who do not see (the advantages of meditation on voidness or the disadvantages of not so doing) do not (even) begin to fear (voidness), while those who do see (voidness) will in all ways turn away from (fearing it). Therefore, it is said that fear (of voidness) arises for sure (only) in those who know (only) a little (about it).
(9) What is completely certain about immature ones is that they are habituated to the (very) thing that causes them to enter (recurring samsaric existence, namely grasping for true existence); whereas, because they are not habituated (to voidness), they become frightened at that (very) thing which can turn them away (from samsaric existence).
(10) Anyone, obscured simply by naivety, who would prevent (teachings being given on) voidness will not even go to (a better rebirth of) positive qualities and goodness, so what need to mention liberation?
(11) Although degeneration from ethical discipline is a simple (matter), it’s not at all (the same with degeneration) from the (correct) view (of voidness. This is because) with ethical discipline you can progress (only as far as) to a higher status rebirth, but with a (correct) view, you can achieve the supreme states (of liberation or enlightenment).
(12) (So,) to those who are unfit (vessels for the voidness teachings), it’s best (to teach in accord with their) grasping for impossible “souls” and not to teach (them) the lack of impossible “souls.” For (such a) one, (these teachings would cause him to) go to a worse rebirth state (by his misunderstanding); whereas for those who are out of the ordinary, (they will lead) to a state of peace.
(13) There’s no second gateway to (any state of) peace (other than through the realization of voidness), as it causes all wrong views to fall apart. Thus, what becomes the object of cognition for all Buddhist (aryas) is said to be the lack of an impossible “ soul.”
(14) Those that are unfit (vessels) generate fear even from the name of this teaching, (namely “voidness”). Whereas it can be seen that powerful ones who (understand voidness) do not generate fear at inferior (views).
(15) This teaching (of voidness) was not spoken by the Thusly Gone (Buddhas) for the sake of debate; but be this as it may, it burns off (the wrong views of) the proponents of (all) other (teachings), like fuel by fire.
(16) Anyone who comes to know this teaching (of voidness) will not be happy with other (views claiming truly established existence). Therefore, this teaching seems to me like a threshold at which (all wrong views) fall apart.
(17) In reality, there are no (truly existent) “souls.” So what (arya), abiding in what (Buddha) intended, thinking like that, would become excited about the (conventionally) existent (self)? And what (arya) would become frightened by the (totally) nonexistent (“self”)?
(18) After seeing so many (Tirthika) holders of incorrect salvific views, which will become the seed for their meaningless (suffering in samsaric existence), who wouldn’t develop compassion for (these) beings who wish the teachings (for liberation)?
(19) The ultimate Dharma of the Shakya(muni followers), the naked (Jains), and the Brahmins – these three are upheld (respectively) by the mind, the eyes, and the ears. Because of that, the tradition of the classical texts of the Able Sage (Buddha) is the subtlest.
(20) Just as concerning the Brahmins, most of their Dharma teachings can be said to be external hypocritical (rituals), likewise concerning the naked (Jains), most of their Dharma can be said to be ridiculous.
(21) Just as (some) develop respect for the Brahmins’ (tradition), because (they need only) have taken on (the recitation of) the Vedas: likewise (some) become kindly toward the naked (Jains’ tradition), because (they need only) take on deluded (actions such as exposing themselves to the elements).
(22) Because the suffering (of the Jains’ asceticism) is the ripening of karma, how could it come to be (considered) a Dharma (practice)? It isn’t. And because birth (as a Brahmin) is the ripening of karma, it’s not a Dharma (practice either).
(23) The Thusly Gone (Buddhas) have said that the (practice of) Dharma is, in short, doing no harm (in order to attain a higher status rebirth) and (realizing) voidness, the (natural) state beyond sorrow (in order to attain liberation or enlightenment). In this (Buddha-Dharma), there are only these two.
(24) But for all worldly ones, their own positions become as attractive as their own places of birth. For what (reason) should the causes for reversing this (attachment, namely not harming and realizing voidness), be attractive (to them)?
(25) But those with sense will most graciously accept topics of knowledge (useful for liberation) even from other (traditions). Isn’t the sun universally the same for everyone on this earth (in bringing light) to those who have eyes?
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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation Zen Philosophy Spirituality Aryadeva Peace Insight
