The Entrance into the Middle Way (Madhyamakavatara) By Chandrakirti, Part 1

L1: [A PRAISE OF COMPASSION]
L4: [A. Praising great compassion without distinguishing its types]
L5: [Showing great compassion to be the principal cause of a bodhisattva]
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\ <<< Shravakas and intermediate Buddhas arise from the Mighty Ones.
\ Buddhas are born from the bodhisattvas.
\ And compassionate mind, non-dual awareness,
\ And bodhicitta are the causes of these heirs of the Victors. (1) >>>
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\ [I.1]
\ #1.
\ Hearers and Middling Buddhas [i.e. Solitary Realizers] are born from the Powerful Able Ones;
\ Buddhas are born from Bodhisattvas;
\ And the mind of compassion, the wisdom of non-duality,
\ And Bodhicitta are the [three] causes of Conquerors Sons.
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L5: [Showing great compassion to be the root of the other two causes of bodhisattva]
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\ <<< Since I assert that loving kindness itself is the seed of the Victors’ abundant harvest,
\ Is the water which causes it to flourish,
\ And is its ripening that allows it to be enjoyed for a long time,
\ I therefore praise compassion at the very outset. (2) >>>
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\ [I.2]
\ #2.
\ Because for this bountiful harvest of the Conquerors
\ Compassion itself is like the seed, like water for growth,
\ And like ripening remaining for long enjoyment,
\ At the beginning I praise compassion.
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L4: [B. An homage to the great compassion distinguishing its three types]
L5: [1. An homage to compassion observing mere living beings]
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\ <<< First thinking “me”, they fixate on “self,”
\ Then, thinking, “This is mine,” attachment to things develops.
\ Beings are powerless, like a rambling water mill—
\ I bow to compassion for these wanderers. (3) >>>
.
\ I.3
\ #3.
\ I bow down to that compassion for living beings
\ Who from first conceiving ‘I’ with respect to the self,
\ Then thinking ‘This is mine’ and generating attachment for things,
\ Are without self-control like the spinning of a well.
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L5: [2. A homage to compassion observing phenomena and the unobservable]
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\ <<< Beings are like the moon on the surface of rippling water—
\ They move and are empty of any self nature. (4ab) >>>
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\ I.4
\ #4ab.
\ Living beings are seen to be transient and empty of inherent existence,
\ Like a moon in rippling water.
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L1: [GROUNDS AND PATHS]
L1: [A PRESENTATION OF CAUSAL GROUNDS]
L2: [A PRESENTATION OF THE INDIVIDUAL GROUNDS]
L3: [The First Mind Generation: Perfect Joy (17 verses) – Giving]
L4: [A. Briefly showing the entity of the ground, the basis of characteristics]
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\ <<< The Victors’ heirs see this and in order to free beings completely
\ Their minds come under the power of compassion, (4cd)
\ And perfectly dedicating their virtue with Samantrabhadra’s prayer,
\ They perfectly abide in joy—this is called “the first”. (5ab) >>>
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\ [I.4.cd]
\ #4c 5b.
\ The mind of this Conquerors’ Son,
\ Governed by compassion to liberate living beings completely,
.
\ Thoroughly dedicated with Samantabhadra’s prayers,
\ And always abiding in joy, is called the first.
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L4: [B. An extensive explanation of the good qualities that characterize the ground]
L5: [B.1 The good qualities that beautify one’s own continuum]
L6: [B.1.1 Enumerating the good qualities/ Benefits of Bodhicitta]
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\ <<< Having attained this ground
\ They are called by the name “bodhisattva”. (5cd) >>>
.
\ #5cd.
\ From then on, because he has attained this,
\ He is addressed by the very name ‘Bodhisattva’ (1).
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\ <<< They are born into the family of the tatagathas.
\ They abandon all three that entangle sothoroughly.
\ These bodhisattvas possess extraordinary happiness,
\ And can cause a hundred worlds to quake. (6)
\ Advancing from ground to ground, they fully progress upwards— (7a) >>>
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\ #6.
\ He is also born into the lineage of the Tathagatas (2)
\ And has [completely] abandoned all three bonds (3).
\ This Bodhisattva possesses a supreme joy (4)
\ And is able to cause a hundred worlds to shake (5).
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\ #7.
\ Mastering ground after ground, he advances higher (6).
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\ <<< At that time, all paths to the lower realms are sealed off.
\ At that time, all grounds of ordinary beings evaporate—
\ They are taught to be like the eighth ground of the noble ones. (7bcd) >>>
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\ #7.
\ At that time for him all paths to lower rebirths have ceased (7);
\ At that time for him all grounds of ordinary beings are exhausted (8).
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L6: [B.1.2 Showing the good qualities in brief]
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\ #7.
\ He is shown to be similar to an eighth Superior [of the Hinayana].
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L5: [B.2. The good qualities that outshine others’ continuums / emptiness and liberation]
L6: [B.2.1 Outshining Hearers and Solitary Realizers by way of lineage on this ground]
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\ <<< Even those abiding on the first ground of perfect bodhicitta,
\ Through the power of their merit, outshine
\ Both those born of the Mighty One’s speech and the solitary sages.
\ On the ground Gone Far Beyond, their minds also become superior. (8) >>>
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\ #8.
\ Even when abiding on the first view of the mind of complete enlightenment,
\ He defeats those born from the speech of the
\ Powerful Able One [Hearer Superiors] and the Solitary Buddhas [Solitary Realizer Superiors] [i.e. Hinayana Superiors]
\ Through the power of his greatly increased merit;
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L6: [B.2.2 Outshining Hearers and Solitary Realizers by way of wisdom on the seventh ground]
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\ #8.
\ And on Gone Afar (7) he surpasses them in wisdom.
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L6: [B.2.3 An explanation of the meaning established by this teaching]
L5: [B.3 The surpassing good quality of the first ground / the perfection of giving]
L6: [B.3.1 An explanation of the giving of one who abides on the first ground]
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\ <<< At that time, the first cause of complete enlightenment,
\ Generosity, becomes preeminent.
\ When one is enthusiastic even about giving away one’s own flesh,
\ This is a sign of something that normally cannot be seen. (9) >>>
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\ #9.
\ At that time giving, the first cause of the enlightenment of complete Buddhahood,
\ Becomes surpassing for him.
\ That he acts gracefully even when giving his own flesh
\ Is a reason for inferring the non-apparent.
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L6: [B.3.2 An explanation of the giving of lower bases – giving practiced by ordinary beings who are not Bodhisattvas]
L7: [i. Attaining samsaric happiness through giving]
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\ <<< All beings strongly desire happiness
\ But human happiness does not occur without objects of enjoyment.
\ Knowing that these objects arise from generosity,
\ The Mighty One taught generosity first. (10) >>>
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\ #10.
\ All these beings strongly desire happiness,
\ And [ordinary] humans cannot be happy without enjoyments [basic enjoyments like food, drink, clothing, and shelter].
\ Knowing that these enjoyments [in this life] come from giving [in former lives],
\ The Able One taught giving first [of the ten paramitas].
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\ <<< Even for those without much compassion
\ Who are extremely hot-tempered and self-concerned,
\ The objects of enjoyment they desire
\ And that pacify their suffering come from generosity. (11) >>>
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\ #11.
\ Even for those with little compassion and very rough minds,
\ Who pursue only their own interests,
\ Desired enjoyments [in future lives] that cause the alleviation of suffering
\ Arise from giving [in this life].
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L7: [ii. Attaining the happiness of nirvana through giving]
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\ <<< Even they, through an occasion of giving,
\ Will meet a noble being, receive their counsel,
\ And soon after, completely cutting the stream of cyclic existence,
\ They will progress to peace, the result of that. (12) >>>
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\ #12.
\ Even they, on some occasion of giving,
\ Will soon come to meet a Superior being
\ Then, having severed the continuum of samsara completely,
\ Those who possess this cause will go to peace.
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L6: [B.3.3 An explanation of Bodhisattvas’ giving]
L7: [i. The uncommon benefits of Bodhisattvas’ giving]
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\ <<< Those whose minds vow to benefit beings
\ Quickly gain happiness from their acts of generosity. (13ab) >>>
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\ #13.
\ Those who hold in their mind a promise to help living beings
\ Immediately experience joy from giving.
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L7: [ii. The instructions on giving are fundamental for both bases]
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\ <<< It is for those who are loving and those who are not—
\ Therefore, generosity is foremost. (13cd) >>>
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\ #13.
\ Therefore whether one is compassionate or not,
\ The instructions on giving are fundamental.
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L7: [iii. The great joy a Bodhisattva obtains from giving]
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\ <<< The happiness of an arhat attaining peace
\ Cannot match the joy experienced by a bodhisattva
\ Upon merely hearing the words, “Please give to me.”
\ So what need to mention their joy when they give away everything? (14) >>>
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\ #14.
\ If from hearing and contemplating the word ‘Give (1)’,
\ The Conquerors’ Son develops a bliss
\ The like of which is not aroused in the Able Ones through experiencing peace,
\ What can be said about giving everything?
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L7: [iv. Whether a Bodhisattva experiences pain when giving away his body]
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\ <<< The pain one feels from cutting one’s own flesh to give it away
\ Brings the suffering of others in the hell realms and so forth
\ Directly into one’s own experience,
\ And awakens one’s vigor in striving to cut that suffering off. (15) >>>
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\ #15.
\ Through the pain from cutting and giving his body,
\ He sees from his own experience
\ The suffering of others in the hells and elsewhere,
\ And strives with great effort to eliminate it quickly.
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L6: [B.3.4 The divisions of the perfection of giving]
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\ <<< Giving empty of gift, giver, and recipient
\ Is a transcendent perfection beyond the world.
\ When attachment to these three arises,
\ That is a mundane transcendent perfection. (16) >>>
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\ #16.
\ Giving with emptiness of giver, gift, and receiver
\ Is called a supramundane perfection.
\ Where attachment to these three is generated
\ It is explained as a mundane perfection.
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L4: [C. Conclusion by way of expressing the good qualities of the ground]
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\ <<< Like that, the Victors’ heirs utterly abide in the mind of bodhicitta
\ And from their excellent support, joy’s light beautifully shines.
\ This joy, like the jewel of the water crystal,
\ Completely dispels the thick darkness—it is victorious! (17) >>>
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\ #17.
\ Thus, abiding high in the mind of the Conquerors’ Son,
\ Beautifying with light this holy base,
\ This Joyful (1) is like a water crystal jewel [i.e. the moon];
\ For having dispelled all heavy darkness it is victorious.
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L3: [The Second Mind Generation The Stainless (10 verses) – Moral discipline]
L4: [A. The completely pure moral discipline on this ground]
L5: [A.1 The excellent moral discipline on this ground]
L5: [A.2 The completely pure qualities that depend upon this]
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\ <<< Because the bodhisattvas’ discipline has such excellent qualities,
\ They abandon the stains of faulty discipline even in their dreams.
\ Since their movements of body, speech and mind are pure,
\ They gather the ten types of virtue on the path of the genuine ones. (1) >>>
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\ [II.1.ab]
\ #18.
\ Because he possesses excellent moral discipline (2) and pure qualities,
\ He has abandoned the stains of degenerate discipline even in his dreams.
\ Because his conduct of body, speech, and mind is pure,
\ He accumulates all ten paths of holy actions.
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L5: [A.3 This moral discipline surpasses that of the first ground]
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\ <<< These ten types of virtue have been practiced before,
\ But here they are superior because they have become so pure.
\ Like an autumn moon, the bodhisattvas are always pure,
\ Beautified by their serenity and radiance. (2) >>>
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\ #19.
\ For him all these ten virtuous paths
\ Are perfected, and so extremely pure.
\ Like the autumn moon he is always completely pure.
\ Pacified and radiant, he is beautified by these.
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L5: [A.4 Another cause of completely pure moral discipline]
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\ <<< But if they thought their pure discipline had an inherent nature,
\ Their discipline would not be pure at all.
\ Therefore, they are at all times completely free
\ Of dualistic mind’s movement towards the three spheres. (3) >>>
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\ #20.
\ If we keep pure moral discipline with the view of inherent existence,
\ Then because of that our moral discipline is not pure.
\ Therefore he is always completely free from the wanderings
\ Of the dualistic mind towards the three.
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L4: [B. A praise of moral discipline]
L5: [B.1 Enjoying the fruits of giving in fortunate realms depends upon moral discipline]
L5: [B.2 Enjoying the fruits of giving continuously depends upon moral discipline]
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\ <<< Generosity can result in wealth gained in the lower realms
\ When an individual has lost their legs of discipline.
\ Once the wealth’s principal and interest are completely spent, Material enjoyments will not come again. (4) >>>
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\ #21.
\ If enjoyments [in the next life] that result from giving [in this life] arise in a lower rebirth [in the next life],
\ It is because that being broke his legs of moral discipline [in this life].
\ If both the interest and the capital are spent,
\ No enjoyments will arise for him in the future.
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L5: [B.3 It is extremely difficult for those who lack moral discipline to escape from the lower realms]
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\ <<< If when independent and enjoying favorable circumstances,
\ One does not protect oneself from falling into the lower realms,
\ Once one has fallen into the abyss and has no power to escape,
\ What will be able to lift one up and out of that? (5) >>>
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\ #22.
\ If, when living in good conditions and acting with freedom,
\ We do not act to hold ourself back [in this life],
\ Once we have fallen into the abyss and lost our freedom [in the next life],
\ How shall we raise ourself from there in the future [in subsequent lives]?
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L5: [B.4 Why the instructions on moral discipline were given after the instructions on giving]
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\ <<< Therefore, after giving his advice on generosity,
\ The Victor taught about accompanying it with discipline.
\ When good qualities thrive in discipline’s field,
\ The enjoyment of their fruits is unceasing. (6) >>>
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\ #23.
\ Therefore the Conqueror taught moral discipline
\ After he had taught giving.
\ When qualities grow in the field of moral discipline,
\ The fruits will be enjoyed unceasingly.
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L5: [B.5 Praising moral discipline as a cause of both high status and definite goodness]
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\ <<< For ordinary individuals, those born of the Buddha’s speech,
\ Those set on solitary enlightenment,
\ And heirs of the Victor,
\ The cause of the higher realms and of true excellence is nothing other than discipline. (7) >>>
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\ #24.
\ There is no cause other than moral discipline [in this life]
\ For the high status [happiness in the next life] and definite goodness [i.e. happiness of liberation and enlightenment]
\ Of ordinary beings, those born from the speech,
\ Those definite in self-enlightenment, and Conquerors’ Sons. [for all beings whatever their goal is]
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L4: [C. An illustration of separation from that which is incompatible with moral discipline]
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\ <<< Like the ocean with a corpse,
\ And auspiciousness with misfortune,
\ When great beings come under discipline’s power,
\ They do not abide together with its decay. (8) >>>
.
\ #25.
\ As with an ocean and a corpse together,
\ And auspiciousness and misfortune together,
\ So too this great being controlled by moral discipline
\ Has no desire to remain with that which is degenerate.
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L4: [D. The divisions of the perfection of moral discipline]
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\ <<< If there be any focus on these three—
\ The one who abandons, the abandoned act, and the one with regard to whom it is abandoned—
\ Such discipline is explained to be a worldly transcendent perfection.
\ Discipline empty of attachment to these three has gone beyond the world. (9) >>>
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\ #26.
\ If there is observation of the three-
\ What is abandoned, by whom, and with respect to whom –
\ That moral discipline is explained as a mundane perfection.
\ That which is empty of attachment to the three is supramundane.
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L4: [E. Conclusion by way of expressing the good qualities of the ground]
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\ <<< Free from stains, The Stainless, the bodhisattvas arising from the moon
\ Are not of the world, yet are the world’s glory.
\ Like the light of the moon in autumn
\ They assuage the torment in the minds of beings. (10) >>>
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\ #27.
\ This Stainless (2), free from stains, arises from the moon, the Conquerors’ Son,
\ Who although not of samsara is the glory of samsara;
\ And just like the light of the autumn moon,
\ It relieves the mental torment of living beings.
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L3: [The Third Mind Generation: The Luminous (13 verses) – Patience]
L4: [A. The etymology of the ground, the basis of characteristics]
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\ <<< Here the kindling of all objects of knowledge is consumed in a fire
\ Whose light is the reason this third ground is called The Luminous.
\ At this time, an appearance like the copper sun
\ Dawns for the heirs of the sugatas. (1) >>>
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\ [III.1]
\ #28.
\ Because there arises the light of the fire
\ That consumes all the fuel of objects of knowledge, this third ground is Luminous (3).
\ At this time there arises for the Sugatas’ Son
\ A copper-like appearance similar to the sun.
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L4: [B. The good qualities that characterize this ground]
L5: [B.1 The surpassing patience on this ground – of bodhisattvas]
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\ <<< Even if someone becomes enraged with a bodhisattva, who is not an appropriate object of anger,
\ And cuts the flesh and bone from their body
\ Ounce by ounce over a long period of time,
\ The bodhisattva’s patience with the one who is cutting grows even greater. (2) >>>
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\ #29.
\ Even if someone inappropriately angered
\ Were to cut flesh and bone from his body,
\ Piece by piece for a long time,
\ He would generate a superior patience (3) towards the mutilator.
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\ <<< For the bodhisattvas who see selflessness,
\ The flesh cut off of them, the one who is cutting, the length of time cut, and the manner in which it is done—
\ All these phenomena they see are like reflections,
\ And for this reason as well they are patient. (3) >>>
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\ #30.
\ Furthermore, for the Bodhisattva who has seen selflessness,
\ What is cut, by whom, at what time and in what manner All these phenomena are seen to be like reflections;
\ Therefore he is patient.
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L5: [B.2 The way to rely upon other patience – for ordinary beings]
L6: [B.2.1 The unsuitability of getting angry]
L7: [i. Anger is unsuitable because it is unnecessary and very faulty]
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\ <<< Once the harm is done, if one becomes angry,
\ Does that anger reverse what has happened?
\ Therefore, anger certainly brings no benefit here,
\ And will be of detriment in future lives as well. (4) >>>
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\ #31.
\ If someone harms us and we become angry,
\ Does our anger undo what was done?
\ Thus getting angry is certainly senseless here,
\ And contradictory with the world beyond.
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L7: [ii. Not wishing future suffering and retaliating harmfully are contradictory]
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\ <<< The harm one experiences is said to be the very thing
\ That exhausts whatever wrong deeds one performed in the past.
\ So why would the bodhisattva, through anger and harming another,
\ Again plant the seeds for future suffering to be endured? (5) >>>
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\ #32.
\ How can one who wants to assert that he is eradicating
\ The effects of non-virtuous actions committed in the past
\ Sow the seeds of future suffering
\ Through anger and harm towards others?
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L7: [iii. Anger is unsuitable because it destroys virtues previously accumulated over a long time]
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\ <<< Since getting angry with bodhisattvas
\ Instantly destroys all the virtue
\ That generosity and discipline have accumulated over a hundred eons,
\ There is no greater negativity than impatience. (6) >>>
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\ #33.
\ Through getting angry with Conquerors’ Sons [i.e. a Bodhisattva]
\ Virtues accumulated from giving and moral discipline
\ Over a hundred aeons are destroyed in an instant;
\ Therefore there is no evil greater than anger.
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L7: [iv. Stopping anger having contemplated the many faults of impatience]
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\ <<< It makes one ugly, brings one close to those not genuine,
\ And robs one of the ability to discriminate right from wrong.
\ Impatience quickly hurls one into the lower realms— (7abc) >>>
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\ #34ac.
\ Impatience creates unattractive forms, leads to the unholy,
\ Robs us of our discrimination that knows right from wrong,
\ And soon throws us into lower realms.
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L6: [B.2.2 The suitability of relying upon patience]
L7: [i. Contemplating the many benefits of patience]
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\ <<< Patience brings out the good qualities opposite to these. (7d)
\ Patience makes one beautiful and endears one to the genuine beings.
\ It brings one skill in knowing what is appropriate and what is not.
\ Later it brings birth as a human or a god
\ And exhaustion of negative deeds as well. (8) >>>
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\ #34d.
\ Patience produces qualities opposite to what has been explained .
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\ #35.
\ From patience come beauty, closeness to holy beings,
\ Skill in knowing the suitable and unsuitable;
\ And after this, birth as a human or god;
\ And the eradication of negativity.
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L7: [ii. In summary, an exhortation to rely upon patience]
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\ <<< Ordinary beings and heirs of the Victor
\ Should realize the faults of anger and the good qualities of patience,
\ Abandon impatience, and always quickly rely
\ On the patience praised by the noble ones. (9) >>>
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\ #36.
\ Knowing the faults of anger and the good qualities of patience
\ In ordinary beings and Conquerors’ Sons,
\ We should quickly abandon impatience
\ And always rely upon patience praised by Superior beings.
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L5: [B.3 The divisions of the perfection of patience]
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\ <<< Even though dedicated to the enlightenment of perfect Buddhahood,
\ If it focuses on the three spheres, it is worldly.
\ When there is no focus, the Buddha taught,
\ This is a transcendent perfection beyond the world. (10) >>>
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\ #37.
\ Although dedicated to the enlightenment of complete Buddhahood,
\ If there is observation of the three, it is mundane.
\ Buddha taught that if there is no observation,
\ That is a supramundane perfection.
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L5: [B.4 The other pure qualities that arise on this ground]
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\ <<< On this ground the Victor’s heirs gain the samadhis and clairvoyances,
\ Desire and aversion are completely exhausted,
\ And they are ever able to vanquish
\ The desire experienced by worldly beings. (11) >>>
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\ #38.
\ The Conquerors’ Son on this ground
\ Has the mental stabilizations and clairvoyance
\ Attachment and hatred are completely extinguished,
\ And he is always able to overcome the desirous attachment of worldly beings.
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L4: [C. The characteristics of the first three perfections]
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\ <<< Generosity and so forth—these three dharmas
\ The Sugata particularly praised to lay people.
\ They are also the accumulation of merit
\ And the causes of the Buddha’s form body. (12) >>>
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\ #39.
\ These three Dharmas, giving [moral discipline and patience] and so forth,
\ Are especially praised by the Sugatas for lay people.
\ They are known as the ‘collection of merit’,
\ The cause of a Buddha’s Body that is the nature of form.
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L4: [D. Conclusion by way of expressing the good qualities of the ground]
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\ <<< The heirs of the Victor, abiding in the sun, these luminous ones,
\ First perfectly dispel the darkness present in themselves,
\ And then fervently yearn to vanquish the darkness in others.
\ On this ground, though incredibly sharp, they do not become angry. (13) >>>
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\ #40.
\ This Luminous (3), abiding in the sun, the Conquerors’ Son,
\ First completely removes the darkness within himself,
\ And then strongly wishes to eliminate the darkness of living beings.
\ Being very sharp on this ground, he never gets angry.
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L3: [The Fourth Mind Generation: The Radiant (2 verses) – Effort]
L4: [A. The surpassing effort on this ground]
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\ <<< All good qualities follow after diligence—
\ It is the cause of both the accumulations of merit and wisdom.
\ The ground where diligence blazes
\ Is the fourth, The Radiant. (1) >>>
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\ [IV.1]
\ #41.
\ All good qualities follow upon effort,
\ The cause of the two collections of merit and wisdom.
\ The ground on which effort blazes (4)
\ Is the fourth, Radiant (4).
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L4: [B. The etymology of this ground]
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\ <<< Here for the heirs of the Sugatas there dawns an appearance
\ Even better than the copper light —
\ It arises from an even greater cultivation of the branches of perfect enlightenment. (2abc) >>>
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\ #42abc.
\ There, for the Sugatas’ Son,
\ There arises an appearance superior to the copper light
\ That is produced from superior meditation on the realizations conducive to complete enlightenment;
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L4: [C. The characteristics of abandonment]
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\ <<< Everything connected with the views of self and self-entity is completely exhausted. (2d) >>>
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\ #42d.
\ And what is related to the view of self is completely eradicated.
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L3: [The Fifth Mind Generation: The Difficult to Overcome (1 verse) – Concentration]
L4: [A. The etymology of the fifth ground]
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\ <<< The great beings on the ground that is Difficult toOvercome
\ Cannot be defeated even by all the maras. >>>
.
\ [V.1.ab]
\ #43ab.
\ This great being on the ground Difficult to Overcome (5)
\ Cannot be defeated even by all the maras.
.
L4: [B. The surpassing mental stabilization and skill in the truths]
.
\ <<< Their meditative stability becomes superior and their excellent minds
\ Become incredibly skilled in subtle realization of the nature of the truths. >>>
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\ #43cd.
\ His mental stabilization is surpassing (5),
\ and he also attains great skill in realizing
\ The [gross and] subtle nature of the [noble] truths of a good mind [i.e. they are truths for Superior Beings].
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L3: [The Sixth Mind Generation: The Approach (226 verses) – Wisdom]
L4: [1. Introduction to the sixth ground]
L4: [2. Explanation of the sixth ground]
L5: [2.1 The etymology of this ground and the surpassing perfection of wisdom]
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\ <<< The perfect bodhisattvas whose minds rest in the equipoise of the approach
\ Approach the qualities of Buddhahood.
\ They see the suchness of dependent arising
\ And from abiding in wisdom, they will attain cessation. (1) >>>
.
\ [VI.1]
\ #44.
\ Abiding in a mind of meditative equipoise on Approaching (6),
\ He approaches the state of complete Buddhahood.
\ He sees the thatness of dependent arising,
\ And through abiding in wisdom (6) attains cessation.
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L5: [2.2 A praise of the perfection of wisdom]
.
\ <<< Just as a person with eyes
\ Can easily lead a whole group of blind people wherever they wish to go,
\ So here, the mind endowed with wisdom
\ Guides the blind qualities to the Victor’s ground. (2) >>>
.
\ [VI.2]
\ #45
\ Just as one person with sight can easily lead
\ A whole group of blind people to where they want to go,
\ Similarly here, wisdom takes those qualities that lack sight
\ And goes to the state of a Conqueror.
.
L5: [2.3 An explanation of the profound thatness of dependent arising]
L6: [2.3.1 A promise to explain the profound meaning]
.
\ <<< The way the bodhisattvas realize the incredibly profound dharma
\ Was explained [by Nagarjuna] with scripture and reasoning.
\ Therefore, just as the noble Nagarjuna did in his texts,
\ So will I explain things here. (3) >>>
.
\ [VI.3]
\ #46
\ I shall explain the very profound Dharma
\ According to the works of Superior Nagarjuna,
\ Where it is presented through scripture and reasoning
\ Just as he realizes it.
.
L6: [2.3.2 Recognizing a suitable recipient for an explanation of the profound meaning]
.
\ <<< Those who even as ordinary beings, upon hearing of emptiness Again and again experience great happiness within,
\ Have their eyes fill with the tears of joy,
\ And the hairs on their body stand on end, (4)
\ Those are people with the seed of the perfect Buddha’s mind.
\ They are vessels for the teachings on suchness.
\ They should be taught the truth of genuine reality. . .(5abc) >>>
.
\ [VI.4]
\ #47
\ Even while an ordinary being, if upon hearing of emptiness
\ Great joy arises within again and again,
\ The eyes moisten with tears of great joy,
\ And the hairs of the body stand on end,
.
\ [VI.5abc]
\ #48abc
\ Such a person has the seed of the mind of a complete Buddha;
\ He is a vessel for teachings on thatness,
\ And ultimate truth should be taught to him.
\ After that, good qualities will grow in him.
.
L6: [2.3.3 How good qualities arise when it is explained to such a person]
.
\ <<< And all the good qualities coming from that will arise within them. (5d)
\ Their discipline is always perfect,
\ They give generously, rely on compassion,
\ Cultivate patience, and the resulting virtue
\ They thoroughly dedicate to enlightenment in order to liberate beings. (6)
\ They respect the perfect bodhisattvas. (7a) >>>
.
\ [VI.5d]
\ #48d
\ After that, good qualities will grow in him.
.
\ [VI.6]
\ #49
\ He will take up and always maintain pure moral discipline,
\ Practice giving, rely upon compassion,
\ Become acquainted with patience,
\ Fully dedicate all his virtues to enlightenment to liberate living beings,
.
\ [VI.7a]
\ #50a
\ And have respect for perfect Bodhisattvas.
.
L6: [2.3.4 Exhorting those who are suitable recipients to listen]
.
\ <<< The individual who is skilled in the profound and vast natures
\ Will gradually progress to the ground of Perfect Joy.
\ Therefore, those who wish to do the same should listen [to the teachings about] this path. (7bcd) >>>
.
\ [VI.7bcd]
\ #50bcd
\ Since beings who are skilled in the ways of the profound and the vast
\ Gradually attain the ground, Very Joyful (1),
\ Those who seek that should listen to this path.
.
L6: [2.3.5 The actual explanation of the profound thatness of dependent arising]
L6: [2.3.5.1 How the correct meaning is revealed in the scriptures : the ten equalities]
L6: [2.3.5.2 Identifying the negated object]
L6: [2.3.5.3 Establishing the meaning of the scriptures by reasoning]
L6: [2.3.5.3.1 ESTABLISHING SELFLESSNESS OF PHENOMENA BY REASONING]
L7: [PHENOMENA-1 Refuting the four extremes of production within both truths]
L8: [PHENOMENA-A. There is no inherently existent production]
.
\ <<< It does not arise from itself;
\ how could it arise from something else?
\ It does not arise from self and other together;
\ how could it arise without a cause? (8ab) >>>
.
\ [VI.8.ab]
\ #51ab.
\ It does not arise from itself;
\ how can it come from other?
\ Also it is not from both;
\ how can it be without a cause?
.
L8: [PHENOMENA-B. Proving this by reasoning]
L8: [PHENOMENA-B.1 – SELF : Refuting production from self]
L9: [SELF- PRODUCTION.1 Refuting production from self with the reasoning from Chandrakirti’s commentary]
L9: [SELF-PRODUCTION.1.1 Refuting the system of the Samkhya school]
L9: [SELF-PRODUCTION.1.1.1 Refuting production from a cause that is the same entity]
L9: [SELF-PRODUCTION.1.1.1-i. It follows that production from a cause that is the same entity is pointless]
.
\ [VI.8.c]
\ #51c.
\ There is no point in it arising from itself.
.
L9: [SELF-PRODUCTION.1.1.1-ii. That things are produced from the same nature is contrary to reasoning]
.
\ [VI.8d]
\ #51d.
\ Moreover, it is not reasonable that what has been produced is produced again.
.
\ [VI.9abc]
\ #52abc
\ If you assert that what is already produced is produced again,
\ Then the production from sprouts and so forth is not found here,
\ And seeds will continue to be produced until the end of time.
.
L9: [SELF-PRODUCTION.1.1.1-iii. Refuting a denial of these faults]
.
\ [VI.9d]
\ #52d
\ How can it destroy that?
.
L9: [SELF-PRODUCTION.1.1.2 Refuting that cause and effect are the same entity]
L9: [SELF-PRODUCTION.1.1.2-i. It follows that the shape and so forth of the sprout are not different from those of the seed]
.
\ [VI.10ab]
\ #53ab
\ For you, the shape, colour, taste, potentiality, and ripening of a sprout
\ Are not different from those of its cause, the seed.
.
L9: [SELF-PRODUCTION.1.1.2-ii. Refuting a denial of this fault]
.
\ [VI.10]
\ #53cd
\ If its previous nature is destroyed and it becomes an entity other than that,
\ At that time how is it the nature of that?
.
L9: [SELF-PRODUCTION.1.1.2-iii. It follows that both the seed and the sprout are similar in being either apprehendable or unapprehendable at any one time]
.
\ [VI.11]
\ #54
\ If, for you, the seed and the sprout are not different here,
\ Then either the sprout is unapprehendable just like the seed,
\ Or, since they are the same, that is also apprehendable just like the sprout.
\ Therefore you should not assert this.
.
L9: [SELF-PRODUCTION.1.2 Even worldly people whose minds are not affected by tenets do not assert production from self]
.
\ [VI.12ab]
\ #55ab
\ Because, though a cause has disintegrated, its effect is still seen,
\ Even the worldly do not assert that they are the same.
.
L9: [SELF-PRODUCTION.1.3 Conclusion from these refutation]
.
\ [VI.12cd]
\ #55cd
\ Therefore this fabrication that things arise from self
\ Is unacceptable in thatness and in the world.
.
L9: [SELF-PRODUCTION.2 Refuting production from self with the reasoning from Fundamental Wisdom]
.
\ [VI.13]
\ #56
\ If production from self is asserted,
\ Then product and producer, object and agent, are one.
\ Since they are not one, production from self should not be asserted
\ Because of the consequences extensively explained.
.
L8: [PHENOMENA-B.2 – OTHER : Refuting production from other]
L9: [OTHER-PRODUCTION.1 A description of the position asserting production from others]
L9: [OTHER-PRODUCTION.2 Refuting this system]
L9: [OTHER-PRODUCTION.2.1 A general refutation of production from other]
L9: [OTHER-PRODUCTION.2.1.1 The actual refutation of production from other]
L9: [OTHER-PRODUCTION.2.1.1.1 Refuting production from other in general]
L9: [OTHER-PRODUCTION.2.1.1.1-i Refuting by means of the consequence of excess]
.
\ [VI.14]
\ #57.
\ If other arises in dependence upon other,
\ Then thick darkness arises even from flames.
\ Indeed everything arises from everything
\ Because all non-producers are similar in also being other.
.
L9: [OTHER-PRODUCTION.2.1.1.1-ii Refuting a denial of this fault]
L9: [OTHER-PRODUCTION.2.1.1.1-iia The denial of the fault]
.
\ [VI.15]
\ #58
\ ‘Something that can be produced is definitely called an effect;
\ And that which has the ability to produce it, though other, is a cause.
\ Thus, because it is produced from a producer of the same continuum,
\ A rice sprout is not from barley, or any other, as they are.’
.
L9: [OTHER-PRODUCTION.2.1.1.1-iib Refuting this denial]
.
\ [VI.16]
\ #59
\ If you say this, then just as barley, corollas, kengshuka, and so forth
\ Are not called producers of a rice sprout, do not possess the ability,
\ Are not of the same continuum, and are not similar,
\ So too the rice seed is not any of these because it is other.
.
L9: [OTHER-PRODUCTION.2.1.1.2 Refuting particular production from other]
L9: [OTHER-PRODUCTION.2.1.1.2-i Refuting production from other where a cause precedes its effects]
L9: [OTHER-PRODUCTION.2.1.1.2-ia The actual refutation]
.
\ [VI.17]
\ #60
\ A sprout does not exist at the time of its seed,
\ So without otherness how can the seed be other?
\ Therefore, since production of a sprout from a seed is not established,
\ Give up this position of so-called ‘production from other’.
.
L9: [OTHER-PRODUCTION.2.1.1.2-ib Rejecting arguments against this refutation]
.
\ [VI.18]
\ #61
\ ‘Just as the highness and lowness of the two arms of a balance
\ Are seen to be simultaneous,
\ So too are the producing of what is to be produced and the ceasing of the producer.’
.
\ [VI.19]
\ #62ab
\ If you say this, even though they are simultaneous, there is no simultaneity here; it does not exist.
.
\ [VI.19]
\ #62cd
\ Since that being produced is approaching production, it does not exist,
\ And that ceasing, though existent, is said to be approaching cessation;
\ So how are they similar to a balance?
\ This production [of the sprout] without an agent [the sprout itself] is also an unacceptable entity.
.
L9: [OTHER-PRODUCTION.2.1.1.2-ii Refuting production from other where a cause is simultaneous with its effect]
.
\ [VI.20]
\ #63
\ ‘An eye consciousness is other than its simultaneous producers,
\ The eyes and so forth, and the discrimination and so forth that arise with it.’
\ If this is so, what need is there for an existent to arise?
\ If you say it does not exist, the faults in that have already been explained.
.
L9: [OTHER-PRODUCTION.2.1.1.3 Refuting production from other having analyzed effects by way of four alternatives]
.
\ [VI.21]
\ #64
\ If a producer producing a product that is other is a cause,
\ Then what is produced, an existent, a non-existent, both, or neither?
\ If it is an existent, what need is there for a producer, and what need is there if it is a non-existent?
\ What need is there for both, and what need is there for neither?
.
L9: [OTHER-PRODUCTION.2.1.2 Denying that worldly people can damage this refutation — THE TWO TRUTHS]
L9: [OTHER-PRODUCTION.2.1.2.1 Denying damage by worldly people’s belief in production from other]
L9: [OTHER-PRODUCTION.2.1.2.1-i The argument that there is damage by worldly people]
.
\ [VI.22]
\ #65.
\ ‘Since they rely upon their own views and assert the worldly to be valid,
\ What is the point of stating reasons here?
\ Worldly people also realize that other arises from other,
\ So production from other exists; what need for reasons here?’
.
L9: [OTHER-PRODUCTION.2.1.2.1-ii Showing that there is no damage by worldly people]
L9: [OTHER-PRODUCTION.2.1.2.1-iia A general presentation of the two truths]
L9: [OTHER-PRODUCTION.2.1.2.1-iia-i All phenomena have two natures]
.
\ [VI.23]
\ #66.
\ All things hold two entities:
\ Those that are found by seeing correctly and by seeing falsely.
\ It is said that the object of seeing correctly is thatness;
\ And that of seeing falsely a conventional truth.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iia-ii The divisions of conventional truths with respect to the awareness of worldly people]
L9: [OTHER-PRODUCTION.2.1.2.1-iia-iia An explanation of correct and incorrect object-possessors with respect to the awareness of worldly people]
.
\ [VI.24]
\ #67
\ Furthermore, it is said that seeing falsely is of two types:
\ With clear powers and with faulty powers.
\ Awareness with faulty powers is held to be incorrect
\ When compared with awareness with good powers.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iia-iib An explanation of correct and incorrect object with respect to the awareness of worldly people]
.
\ [VI.25]
\ #68
\ Whatever the worldly realize
\ By apprehending through the six powers without faults
\ Is true for the worldly.
\ The remainder are held by the worldly to be incorrect.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iia-iii Mistaken conceived objects do not exist even nominally]
.
\ [VI.26]
\ #69
\ A nature as projected by Tirthikas,
\ Completely under the influence of the sleep of unknowing,
\ And what is projected on illusions, mirages, and so forth –
\ These are non-existent even for the worldly.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iib Applying this to the present subject]
.
\ [VI.27]
\ #70
\ Just as what is observed by eyes with unclear sight
\ Does not damage awareness without unclear sight,
\ So minds lacking stainless wisdom
\ Do not damage a mind without stains.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iic An explanation of the respective natures of the two truths]
L9: [OTHER-PRODUCTION.2.1.2.1-iic1 An explanation of conventional truths]
.
\ [VI.28]
\ #71
\ Because confusion obstructs nature it is conventional.
\ Whatever is fabricated by it but appears as true
\ Is said by the Able One to be a conventional truth;
\ But fabricated things exist only conventionally.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iic2 An explanation of ultimate truth]
.
\ [VI.29]
\ #72
\ Whatever wrong entities such as floating hairs
\ May be projected due to unclear sight,
\ That which is the actual entity is seen by clear eyes.
\ You should understand thatness here in the same way.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iid How the charge of damage by worldly people is itself damaged]
.
\ [VI.30]
\ #73
\ If the worldly are valid, then since the worldly see thatness,
\ What need is there for other Superiors,
\ And what need is there for superior paths?
\ That the confused are valid cannot also be correct.
.
\ [VI.31ab]
\ #74ab
\ In all cases the worldly are not valid;
\ Therefore, on the occasion of thatness, there is no damage by the worldly.
.
L9: [OTHER-PRODUCTION.2.1.2.1-iie How there can be damage worldly people]
.
\ [VI.31cd]
\ #74cd
\ If objects of the worldly are denied,
\ There is damage from the worldly by worldly renown.
.
L9: [OTHER-PRODUCTION.2.1.2.2 Denying damage by worldly people because there is no production from other for the worldly, even nominally]
.
\ [VI.32]
\ #75
\ From having only sown the seeds
\ The worldly claim ‘I produced this child’,
\ Or think ‘I planted this tree’;
\ Therefore there is no production from other, even for the worldly.
.
L9: [OTHER-PRODUCTION.2.1.3 The good qualities of this refutation]
.
\ [VI.33]
\ #76
\ Because a sprout is not other than its seed,
\ The seed is not destroyed at the time of the sprout;
\ And because they are not one,
\ We do not say that the seed exists at the time of the sprout.
.
L9: [OTHER-PRODUCTION.2.1.4 There is no inherently existent production at any time]
L9: [OTHER-PRODUCTION.2.1.4.1 Refuting the assertion of inherent existence]
L9: [OTHER-PRODUCTION.2.1.4.1-i It follows that a Superior being’s meditative equipoise causes the destruction of things]
.
\ [VI.34]
\ #77
\ If the dependent exist by way of their own characteristics,
\ Then things are destroyed by being negated;
\ Therefore emptiness causes the destruction of things.
\ Since this is not reasonable, things do not exist.
.
L9: [OTHER-PRODUCTION.2.1.4.1-ii It follows that nominal truths can withstand analysis]
.
\ [VI.35]
\ #78
\ Since, if these things are analyzed,
\ No object is found on this side of things,
\ Away from the nature of thatness,
\ Worldly nominal truths should not be analyzed.
.
L9: [OTHER-PRODUCTION.2.1.4.1-iii It follows that ultimate production is refutable]
.
\ [VI.36]
\ #79
\ By the reasoning on the occasion of thatness,
\ Production from self and other is inadmissible.
\ Since by that reasoning it is also inadmissible nominally,
\ By what is production established for you?
.
L9: [OTHER-PRODUCTION.2.1.4.2 Rejecting an argument against this refutation]
.
\ [VI.37]
\ #80
\ Empty things such as reflections that depend upon collections
\ Are also not unknown.
\ Just as, there, awareness of their aspects is generated
\ From empty reflections and so forth,
.
\ [VI.38ab]
\ #81ab
\ So, although all things are empty,
\ They nevertheless generate from that emptiness.
.
L9: [OTHER-PRODUCTION.2.1.5 The good qualities of refuting inherently existing production within both truths]
L9: [OTHER-PRODUCTION.2.1.5.1 The good quality of easily avoiding extreme views]
.
\ [VI.38cd]
\ #81cd
\ And since they lack inherent existence in both truths
\ They are neither permanent nor annihilated.
.
L9: [OTHER-PRODUCTION.2.1.5.2 The good quality of great consistency with cause and effect]
L9: [OTHER-PRODUCTION.2.1.5.2-i Not asserting inherent existence does not entail acceptance of a consciousness-basis-of-all and so forth]
.
\ [VI.39]
\ #82
\ Since it does not inherently cease,
\ It has ability even though there is no basis-of-all.
\ Thus you should know that an appropriate effect will arise
\ Even though, in some cases, a long time elapses after an action has ceased.
.
L9: [OTHER-PRODUCTION.2.1.5.2-ii Showing by analogy how an effect arises after an action has ceased]
.
\ [VI.40]
\ #83
\ Having seen the observed object of a dream,
\ A fool will generate attachment even when awake.
\ Likewise, there is still an effect from an action
\ Even though it lacks inherent existence and has ceased.
.
L9: [OTHER-PRODUCTION.2.1.5.2-iii Rejecting arguments against this]
L9: [OTHER-PRODUCTION.2.1.5.2-iiia Rejecting the argument that the ripening of the effect would be endless]
.
\ [VI.41]
\ #84
\ Although the objects are similar in not existing,
\ Nevertheless, one with unclear sight sees the appearance of floating hairs
\ But not the appearance of other things.
\ In the same way, you should understand that ripened actions cannot ripen again.
.
\ [VI.42]
\ #85
\ Thus it is seen that non-virtuous ripening is from non-virtuous actions,
\ And virtuous ripening is from virtuous actions.
\ Those who realize that virtue and non-virtue do not exist will be liberated.
\ However, analyzing actions and their effects is discouraged.
.
L9: [OTHER-PRODUCTION.2.1.5.2-iiib Rejecting the argument of contradiction with the scriptures that reveal a consciousness-basis-of-all]
L9: [OTHER-PRODUCTION.2.1.5.2-iiib1 The actual rejection of the argument of contradiction with the scripture]
.
\ [VI.43]
\ #86
\ ‘Basis-of-all exists’, ‘Person exists’,
\ ‘These aggregates alone exist’ –
\ These teachings are for those
\ Who cannot understand this very profound meaning.
.
L9: [OTHER-PRODUCTION.2.1.5.2-iiib2 An analogy of speech through the power of intention]
.
\ [VI.44]
\ #87
\ Even though he is free from the view of the transitory collection
\ Buddha reveals ‘I’ and ‘mine’.
\ In the same way, even though things lack inherent existence,
\ ‘Existence’ is revealed as an interpretative meaning.
.
L9: [OTHER-PRODUCTION.2.2 A refutation of the Chittamatra system in particular]
L9: [CHITTAMATRA.2.2.1 Refuting an inherently existent consciousness without externals]
L9: [CHITTAMATRA.2.2.1.1 Stating the other system]
.
\ [VI.45]
\ #88.
\ ‘An apprehender is not seen without an apprehended.
\ By realizing the three realms as mere consciousness,
\ The Bodhisattva abiding in wisdom
\ Realizes thatness in mere consciousness.
.
\ [VI.46]
\ #89.
\ Just as waves arise from a great ocean
\ When it is stirred by the wind,
\ Likewise, because of its potentials a mere consciousness arises
\ From the seed of all, which is called ‘basis-of-all’.
.
\ [VI.47]
\ #90.
\ Therefore whatever is an other-powered entity
\ Is the cause of imputedly existent things.
\ It arises without external objects, exists,
\ And has the nature of not being an object of any elaboration. ‘
.
L9: [CHITTAMATRA.2.2.1.2 Refuting this system]
L9: [CHITTAMATRA.2.2.1.2-i An extensive presentation of the refutation]
L9: [CHITTAMATRA.2.2.1.2-ia Refuting examples of a truly existent consciousness without external objects]
L9: [CHITTAMATRA.2.2.1.2-ia1 Refuting the example of a dream]
L9: [CHITTAMATRA.2.2.1.2-ia1-i The example of a dream does not prove that consciousness is truly existent]
.
\ [VI.48]
\ #91.
\ Where is there an example of a mind without an external object?
\ If you say it is like a dream then let us consider that.
\ For us mind does not exist even when dreaming;
\ Therefore you do not have an example.
.
\ [VI.49]
\ #92.
\ If mind exists because we remember the dream when awake,
\ Then it is the same with external objects.
\ Just as according to you we remember, thinking ‘I saw’,
\ So, like that, external objects also exist.
.
L9: [CHITTAMATRA.2.2.1.2-ia1-ii The example of a dream does not prove that there are no external objects when awake]
.
\ [VI.50]
\ #93.
\ ‘Because eye awareness is impossible in sleep, it does not exist;
\ Only mental awareness exists;
\ Yet its aspect is conceived as external.
\ As it is in dreams so it is here.’
.
\ [VI.51]
\ #94
\ If you say this, then just as for you external objects are not produced in dreams,
\ So mind too is not produced.
\ The eyes, the visual object, and the mind they generate –
\ All three are also false.
.
\ [VI.52a]
\ #95a
\ And those three of the remainder, ears and so forth, are also not produced.
.
L9: [CHITTAMATRA.2.2.1.2-ia1-iii The example of a dream proves that all things are false]
.
\ [VI.52bcd]
\ #95bcd
\ Just as when dreaming, so here when awake, things are false.
\ That mind does not exist, objects of enjoyment do not exist,
\ And the sense powers do not exist.
.
\ [VI.53]
\ #96
\ Here, as when awake,
\ So when not awake these three exist;
\ And upon waking all three no longer exist.
\ It is just the same when waking from the sleep of confusion.
.
L9: [CHITTAMATRA.2.2.1.2-ia2 Refuting the example of seeing floating hairs]
.
\ [VI.54]
\ #97
\ A mind of sense powers with unclear sight
\ And the hairs seen due to that unclear sight
\ Are both true with respect to that mind;
\ But both are false with respect to one who sees objects clearly.
.
\ [VI.55]
\ #98
\ If mind exists without an object of knowledge,
\ Then when his eyes focus on the place of those hairs
\ Even one without unclear sight will generate a mind of floating hairs.
\ Since this is not the case, it does not exist.
.
L9: [CHITTAMATRA.2.2.1.2-ib Refuting a consciousness generated from its potential]
L9: [CHITTAMATRA.2.2.1.2-ib1 Refuting that a consciousness to which an external object appears is generated or not generated from the ripening or non-ripening of imprints]
L9: [CHITTAMATRA.2.2.1.2-ib1-i Stating the other position]
.
\ [VI.56abc]
\ #99abc
\ ‘The observer does not have that mind
\ Because he does not have a ripened potential for it;
\ Not because of the absence of a thing existing as an object of knowledge.’
.
L9: [CHITTAMATRA.2.2.1.2-ib1-ii Refuting this position]
.
\ [VI.56d]
\ #99d
\ If you say this, it cannot be proven because that potential does not exist
.
L9: [CHITTAMATRA.2.2.1.2-ib1-iia Refuting an inherently existent potential with respect to the present]
.
\ [VI.57a]
\ #100a
\ A potential for the produced is impossible.
.
L9: [CHITTAMATRA.2.2.1.2-ib1-iib Refuting an inherently existent potential with respect to the future]
.
\ [VI.57bcd]
\ #100bcd
\ And there is also no potential for an unproduced entity.
\ Without characteristics there is no possessor of characteristics;
\ Otherwise it would exist for a child of a barren woman.
.
\ [VI.58]
\ #101
\ If you want to state it in terms of what is to come
\ Then without a potential it will never arise.
\ The holy ones have said
\ That whatever exists in mutual dependence does not exist.
.
L9: [CHITTAMATRA.2.2.1.2-ib1-iic Refuting an inherently existent potential with respect to the past]
.
\ [VI.59]
\ #102
\ If it comes from the ripened potential of what has ceased
\ Then other arises from the potential of other.
\ For you, possessors of continuums exist in mutual difference;
\ Therefore everything arises from everything.
.
\ [VI.60]
\ #103
\ If you say that there, different possessors of continuums
\ Do not have different continuums, and so there is no fault,
\ This cannot be proven;
\ For there is no possibility of a non-different continuum.
.
\ [VI.61]
\ #104
\ Phenomena dependent upon Maitreya and Upayagupta
\ Are not included in the same continuum because they are other.
\ Thus it is not reasonable that whatever are different by way of their own characteristics
\ Are included within the same continuum.
.
L9: [CHITTAMATRA.2.2.1.2-ib2 Again refuting that consciousness exists without external objects]
L9: [CHITTAMATRA.2.2.1.2-ib2-i Stating the other system]
.
\ [VI.62]
\ #105
\ ‘The production of an eye consciousness
\ Arises entirely from its immediate potential.
\ A potential that is the basis for its consciousness
\ Is called the eye, a sense power possessing form.
.
\ [VI.63]
\ #106
\ Here, when consciousness arises from a sense power,
\ Appearances such as blue arise from their seeds,
\ Without there being external objects.
\ Not realizing this, beings think they are external objects
.
\ [VI.64]
\ #107
\ Just as when dreaming, without there being another form,
\ A mind with an aspect of that arises from the ripening of its potential,
\ Likewise, here, When awakes
\ Mind exists without there being external objects.’
.
L9: [CHITTAMATRA.2.2.1.2-ib2-ii Refuting this system]
.
\ [VI.65]
\ #108
\ If, as you say, mental consciousness with appearances such as blue
\ Arises in dreams where there are no eyes,
\ Why is it not also generated from the ripening of potentials
\ In blind people here, where there is no eye sense power?
.
\ [VI.66]
\ #109
\ If you say a potential for the sixth
\ Ripens in dreams but not when awake,
\ Then just as there is no ripening of a potential for the sixth here,
\ Why not say there is none during dreams?
.
\ [VI.67]
\ #110
\ Just as lack of eyes is not the cause of this,
\ So too in dreams sleep is not the cause.
\ Therefore you should say that in dreams too
\ Things and eyes are the causes of false subjective realizers.
.
\ [VI.68abc]
\ #111abc
\ Since any answer you may give
\ Is seen to be like an assertion,
\ You should abandon these arguments.
.
L9: [CHITTAMATRA.2.2.1.2-ib3 The refutation of the Chittamatra system is not damaged by the scriptures]
.
\ [VI.68d]
\ #111d
\ Nowhere have Buddhas taught that things exist.
.
L9: [CHITTAMATRA.2.2.1.2-ic This refutation and meditation on unattractiveness are not contradictory]
.
\ [VI.69]
\ #112
\ Yogis following the instructions of their Spiritual Guide,
\ Who see the ground covered with skeletons,
\ Also see all three to be lacking, production,
\ Because it is taught to be a false attention.
.
\ [VI.70]
\ #113
\ If, as you say, as it is with objects of sense consciousness
\ So it is with the objects of the mind of unattractiveness,
\ Then if someone else directs their mind to that place
\ They will also see; thus it is not false.
.
\ [VI.71ab]
\ #114ab
\ As it is with a sense power possessing unclear sight and the like,
\ So it is with a hungry ghost’s mind seeing a flowing river as pus.
.
L9: [CHITTAMATRA.2.2.1.2-ii The conclusion from this refutation]
.
\ [VI.71cd]
\ #114cd
\ In short, the meaning you should understand is this:
\ Just as objects of mind do not exist, mind also does not exist.
.
L9: [CHITTAMATRA.2.2.2 Refuting the validity of the reason establishing other-powered phenomena as inherently existent]
L9: [CHITTAMATRA.2.2.2.1 Refuting self-cognizers as a proof of other-powered phenomena]
L9: [CHITTAMATRA.2.2.2.1-i Upon investigation self-cognizers are unacceptable as a proof of other-powered phenomena]
.
\ [VI.72]
\ #115
\ If with no apprehended object and no apprehender,
\ An other-powered thing exists empty of both,
\ By what is its existence known?
\ It is unsuitable to say that it exists without being apprehended.
.
\ [VI.73a]
\ #116a
\ That it is experienced by itself is not proven.
.
L9: [CHITTAMATRA.2.2.2.1-ii Refuting the other’s reply that they are acceptable]
L9: [CHITTAMATRA.2.2.2.1-iia The actual refutation of the other system]
.
\ [VI.73bcd]
\ #116bcd
\ If you say it is proven by memory at a later time,
\ The unproven that you assert as a proof
\ Does not prove anything.
.
\ [VI.74]
\ #117
\ Even if self-cognizers are admitted,
\ It is impossible for memory to remember
\ Because, being other, it would be as if generated in an unknowing continuum.
\ Such distinctions are also destroyed by this reasoning.
.
L9: [CHITTAMATRA.2.2.2.1-iib How, according to our system, memory develops even though self-cognizers do not exist]
.
\ [VI.75]
\ #118
\ Because for us this memory is not other than
\ That by which the object was experienced,
\ Memory thinks ‘I saw’.
\ This is also the way of worldly convention.
.
L9: [CHITTAMATRA.2.2.2.1-iii Self-cognizers are unacceptable by other reasoning too]
.
\ [VI.76]
\ #119
\ Therefore, if there are no self-cognizers
\ By what is your other-powered phenomenon apprehended?
\ Since agent, object, and action are not identical,
\ It cannot apprehend itself.
.
L9: [CHITTAMATRA.2.2.2.1-iv An inherently existent other-powered phenomena is similar to a child of a barren woman]
.
\ [VI.77]
\ #120
\ If there exists a thing that is an other-powered entity
\ Without production, and with a nature not known,
\ By what would its existence be impossible?
\ Can a child of a barren woman harm others?
.
L9: [CHITTAMATRA.2.2.2.2 The Chittamatra system is deficient in both truths]
.
\ [VI.78]
\ #121
\ Since not even the slightest other-powered phenomenon exists,
\ What is the cause of conventionalities?
\ Out of attachment to a substance in the other’s view
\ Even all the objects known to the world are forsaken.
.
L9: [CHITTAMATRA.2.2.2.3 Therefore it is advisable to follow only the system of Nagarjuna]
.
\ [VI.79]
\ #122
\ Those who are outside the path of Master Nagarjuna
\ Have no means of peace.
\ They depart from the truths of convention and thatness,
\ And, because they depart from them, cannot attain liberation.
.
\ [VI.80]
\ #123
\ Nominal truths are the method,
\ And ultimate truth arises from the method.
\ Those who do not know how these two are distinguished
\ Will enter mistaken paths due to wrong conceptions.
.
L9: [CHITTAMATRA.2.2.2.4 Refuting other-powered phenomena is not the same as refuting worldly nominalities]
.
\ [VI.81]
\ #124
\ We do not assert any conventionalities
\ The way you assert other-powered things.
\ However, even though they do not exist, for the sake of the result
\ We say to the worldly that they do.
.
\ [VI.82]
\ #125
\ But if they did not exist as worldly
\ In the way that they are non-existent for Foe Destroyers
\ Who have abandoned their aggregates and entered peace,
\ Then we would not say that they exist even nominally.
.
\ [VI.83]
\ #126
\ If you are not harmed by the worldly,
\ Then refute them in front of the worldly.
\ Thus you and the worldly should debate on this,
\ And afterwards we shall rely upon the stronger.
.
L9: [CHITTAMATRA.2.2.3 The word ‘only” in ‘mind only’ does not exclude external objects]
L9: [CHITTAMATRA.2.2.3.1 Explaining the intention of the statement in Sutra on the Ten Grounds that says that there is only mind]
L9: [CHITTAMATRA.2.2.3.1-i The Sutra on the ten grounds proves that the word ‘only’ does not exclude external objects]
.
\ [VI.84]
\ #127
\ It says that a Bodhisattva on Approaching (6)
\ Realizes the three realms to be only consciousness
\ To realize the refutation of a permanent self as creator.
\ In fact, he realizes that only mind is creator.
.
L9: [CHITTAMATRA.2.2.3.1-ii This meaning is also established in other Sutras]
.
\ [VI.85]
\ #128
\ Therefore, to increase the wisdom of the intelligent,
\ In Gone to Lazzka Sutra the All-Knowing One uttered
\ This vajra in the nature of speech that destroys the high mountains of the Tirthikas
\ To clarify the meaning.
.
\ [VI.86]
\ #129
\ In their own treatises
\ Tirthikas speak of person and so forth;
\ But seeing that these are not the creator,
\ The Conqueror said that only mind is the creator of the world.
.
L9: [CHITTAMATRA.2.2.3.1-iii The word ‘only’ establishes that mind is principal]
.
\ [VI.87]
\ #130.
\ Just as ‘increase of thatness’ is said for ‘Buddha’,
\ So too, in Sutra, ‘only mind’ is said for
\ ‘Only mind is principal in the world.’
\ The meaning of the Sutra here is not to deny forms.
.
\ [VI.88]
\ #131.
\ If the Great One knew that these are only mind,
\ And if he denied forms there,
\ Why did he say again there
\ That mind arises from ignorance and karma?
.
\ [VI.89]
\ #132.
\ All the various worldly environments
\ And the living beings, the inhabitants, are created by mind.
\ It is said that all living beings are born from karma;
\ And if there is no mind there is no karma.
.
\ [VI.90]
\ #133.
\ Even though forms exist,
\ They have no creator like mind.
\ Therefore a creator other than mind is rejected.
\ Forms, however, are not denied.
.
L9: [CHITTAMATRA.2.2.3.2 External objects and internal mind are the same in either being existent or being non-existent]
.
\ [VI.91]
\ #134.
\ For one who remains with the worldly,
\ All five aggregates exist as they are known by the worldly.
\ If a Yogi wishes to manifest the exalted awareness of thatness,
\ Those five will not arise for him.
.
\ [VI.92]
\ #135.
\ If forms do not exist, do not hold to the existence of mind;
\ And if mind exists, do not hold to the non-existence of forms.
\ Buddha rejects them all equally in the Wisdom Sutras,
\ But they are taught in the Abhidharmas.
.
\ [VI.93]
\ #136.
\ You have destroyed these stages of the two truths.
\ However your substance does not exist because it has been refuted.
\ Therefore you should know that by these stages from the beginning
\ Things are not produced in thatness, but are produced for the worldly.
.
L9: [CHITTAMATRA.2.2.3.3 Explaining the intention of the statement in Gone to Lanka Sutra that says that there is only mind]
L9: [CHITTAMATRA.2.2.3.3-i The statement that there are no external objects but only mind is of interpretative meaning]
L9: [CHITTAMATRA.2.2.3.3-ia Showing by means of the scriptures that it is of interpretative meaning]
L9: [CHITTAMATRA.2.2.3.3-ia-i The actual meaning]
.
\ [VI.94]
\ #137.
\ In the [Lankavatara] Sutra that says
\ ‘External objects do not exist, mind appears as various things’,
\ Forms are denied for those with strong attachment to forms;
\ But that is also of interpretative meaning.
.
\ [VI.95ab]
\ #138.
\ The Blessed One says that it is of interpretative meaning;
\ And it is also established by reasoning to be of interpretative meaning.
.
L9: [CHITTAMATRA.2.2.3.3-ia-ii Other Sutras like this are also of interpretative meaning]
.
\ [VI.95cd]
\ #138
\ This scripture makes it clear that other Sutras of this kind
\ Are also of interpretative meaning.
.
L9: [CHITTAMATRA.2.2.3.3-ib Showing by means of reasoning that it is of interpretative meaning]
.
\ [VI.96]
\ #139.
\ The Buddhas have said that if objects of mind do not exist,
\ The absence of mind is easily realized.
\ Since it objects of mind do not exist, the refutation of mind is established,
\ Objects of mind are refuted first.
.
L9: [CHITTAMATRA.2.2.3.3-ii A method for recognizing Sutras of interpretative and definitive meaning]
.
\ [VI.97]
\ #140.
\ Thus, having understood this explanation of the scriptures,
\ You should realize that any Sutra whose meaning does not explain thatness
\ Is taught as interpretative; and you should interpret it.
\ You should know that those whose meaning is emptiness are of definitive meaning.
.
L8: [PHENOMENA-B.3 – BOTH: Refuting production from both]
.
\ <<< Arising from both self and other is also untenable
\ Because the faults already explained apply here as well. (98ab) >>>
.
\ [VI.98]
\ #141.
\ Production from both is also not a suitable entity.
\ Why? Because all the faults already explained apply.
\ It does not exist for the worldly, nor is it asserted in thatness,
\ Because production from either is not established.
.
L8: [PHENOMENA-B.4 – CAUSELESS : Refuting production without a cause]
.
\ <<< If things arose without any cause at all,
\ Then everything would always exist and anything could arise from anything else.
\ Furthermore, no one would perform all the hundreds of tasks, like planting seeds and so forth,
\ That people ordinarily do to get results to arise. (99) >>>
.
\ [VI.99]
\ #142.
\ If there is production entirely without causes,
\ Then everything is produced from everything all the time;
\ And so to obtain fruit, the people of this world
\ Do not have to gather seeds and so forth in a hundred ways.
.
\ [VI.100]
\ #143.
\ If living beings are empty of causes they are unapprehendable,
\ Like the fragrance and colour of an upala flower in the sky;
\ But a very colourful world is apprehended.
\ Therefore you should know that, like your mind, the world comes from causes.