The Entrance into the Middle Way (Madhyamakavatara) By Chandrakirti Part 4
L7: [B.1.3.3 An explanation of his completely excellent mastery of his wishes]
\ This Pure One, by enacting his wishes,
\ Displays the worlds throughout space on a single atom,
\ And an atom filling the directions of infinite worlds,
\ Without the atom becoming larger or the worlds becoming smaller.
\ Not being governed by conception, you will show in each instant,
\ Until the end of samsara,
\ As many countless different deeds
\ As there are atoms in all the worlds.
L5: [B.2 A PRESENTATION OF THE GOOD QUALITIES OF THE FORCES]
L6: [B.2.1 Briefly presenting the ten forces]
\ The force knowing source and non-source (1),
\ Likewise knowing full ripening of actions (2),
\ Understanding the various desires (5),
\ And the force knowing the various elements (4),
\ Likewise knowing supreme and non-supreme powers (6),
\ Going everywhere (7),
\ And the force knowing the mental stabilizations (3),
\ [Concentrations of] perfect liberation, concentrations, absorptions, and so forth,
\ Knowing recollections of previous places (8),
\ Likewise knowing death and birth (9),
\ And the force knowing the cessation of contaminations (10) –
\ These are the ten forces.
L6: [B.2.2 An extensive explanation of the ten forces]
\ Any cause from which something is definitely produced
\ Is said by the Omniscient Ones to be the source of that.
\ The opposite of what is explained is not a source.
\ The knower of infinite objects of knowledge that has abandoned obstructions is said to be a force (1).
\ The desirable, the undesirable, the reverse of these, actions of abandonment,
\ And their full ripening – a great variety –
\ The powerful, able, unobstructed knower engaging individually,
\ That encompasses objects of knowledge of the three times is said to be a force (2).
\ Desires arising through the force of attachment and so forth-
\ A great variety of inferior, middling, and especially superior desires –
\ The knower of these and others besides them
\ Encompassing all living beings of the three times is known as a force (5).
\ Through their skill in perfectly distinguishing the elements,
\ Buddhas say that whatever is the nature of eyes and so forth is an element.
\ The limitless knower of complete Buddhas
\ Realizing the distinctions of all types of element is said to be a force (4).
\ Of conceptualization and so forth, only the very sharp are accepted as supreme;
\ Middling types and the dull being explained as non-supreme.
\ The knower of all aspects free from attachment
\ That understands the eyes and so forth, and their ability to support each other, is said to be a force (6).
\ Some paths lead to the very state of a Conqueror,
\ Some to the enlightenment of a Solitary Realizer or the enlightenment of a Hearer,
\ Others to hungry ghosts, animals, hell beings, gods, humans, and so forth;
\ The knower of these that is free from attachment is said to be the force going everywhere (7).
\ The different types of Yogi throughout limitless worlds
\ Have the mental stabilizations, the eight [concentrations of] perfect liberation,
\ Those that are tranquil abiding, and the nine that are absorptions;
\ The unobstructed knower of these is said to be a force (3).
\ For as long as there is confusion, there is abiding in samsara.
\ Oneself and each and every living being of samsara now past,
\ However many there are, a limitless number, their origins and places of birth –
\ The knower of these is said to be a force (8).
\ The many varieties of death and birth of every single living being
\ Inhabiting the worlds as extensive as space –
\ The limitless knower without attachment and completely pure
\ That apprehends all aspects of these at one time is said to be a force (9).
\ The Conquerors’ swift destruction of delusions together with their imprints
\ Through the force of the knower of all aspects,
\ And the cessation of delusions by wisdom in the disciples and so forth-
\ The limitless knower of these that is free from attachment is said to be a force (10).
L6: [B.2.3 Why all the qualities cannot be described]
\ Just as a bird does not turn back due to lack of space,
\ But returns when its strength is consumed,
\ So the disciples and Sons of the Buddhas
\ Turn back when describing the good qualities of
\ Buddha, which are as limitless as space.
\ So how could one such as I
\ Understand or explain your good qualities?
\ However, since they were explained by Superior Nagarjuna,
\ I have overcome my apprehension and mentioned just a few.
L6: [B.2.4 The benefits of understanding the two good qualities]
\ The profound is emptiness,
\ And the vast are the other good qualities.
\ Through understanding the ways of the profound and the vast
\ These good qualities will be attained.
L4: [C. EXPLAINING EMANATION BODIES]
\ You who possess an immovable Body visit the three worlds again with your Emanations,
\ And show descent, birth, enlightenment, and the wheel of peace
\ In this way, out of compassion, you lead to a state beyond sorrow
\ All worldly beings who have deceitful behavior, and who are bound by the many nooses of attachment.
L4: [D. PROVING THAT THERE IS ONE FINAL VEHICLE]
\ Because, here, apart from understanding thatness, there is no principal eliminator of all stains,
\ Because phenomena do not depend upon different types of thatness,
\ And because there are not different wisdoms that are the object-possessors of thatness,
\ You revealed to living beings an unequalled and undivided vehicle.
\ Because there are these impurities that give rise to faults in living beings,
\ The worldly cannot engage in the extremely profound object experienced by Buddhas.
\ Therefore O Sugata, since you possess both wisdom and the methods of compassion,
\ And since you have promised ‘I shall liberate living beings’,
\ Just like the skilful one traveling to a jewel island
\ Who relieved the fatigue of his company by emanating a beautiful city on the way,
\ You presented this vehicle to the minds of disciples as a means of peace;
\ But you taught separately those who have attained isolation and trained minds.
L4: [E. EXPLAINING THE DURATION OF ENLIGHTENMENT AND REMAINING]
L5: [E.1 The duration of enlightenment]
\ O Sugata, however many atoms there are among the tiniest atoms
\ In all the Buddha Lands in all directions,
\ For that many aeons you enter into the most supreme, holy enlightenment;
\ But these secrets of yours should not be explained.
L5: [E.2 The duration of remaining]
\ O Conqueror, for as long as all worldly beings have not gone to the most sublime peace,
\ And for as long as space has not been destroyed,
\ You who are born from the mother of wisdom and nourished by compassion will perform your deeds;
\ So how could you have a solitary peace?
\ The distress of a mother for her child pained by eating poison
\ Does not compare to your mercy for your family,
\ The worldly beings who through the faults of confusion eat poisonous food.
\ Therefore O Protector, you will never go to the most sublime peace.
\ Because the unskilled who have minds conceiving things and non-things
\ Experience suffering at the time of birth and death, and when separated from the pleasant and meeting the unpleasant,
\ And because the evil experience rebirths, these worldly beings are objects of compassion.
\ Therefore, O Blessed One, out of compassion you have turned your mind away from peace and do not possess a nirvana.
L4: [How the treatise was composed]
\ This system has been extracted from the treatises on the middle way,
\ By the monk Chandrakirti;
\ And has been presented exactly according to
\ The scriptures and the oral teachings.
\ A Dharma such as this is not found elsewhere.
\ Likewise the system presented here
\ Is not found elsewhere.
\ The wise should understand this clearly.
\ Frightened by the colour of the great ocean of Nagarjuna’s wisdom,
\ Some beings have kept this excellent system at a great distance.
\ Now, due to the nectar from the opening of the kumuta which came from the unfolding of these verses,
\ The hopes of Chandrakirti have been completely fulfilled.
\ This profound and frightening thatness just explained will be realized by those with previous familiarity;
\ But it will not be comprehended by others, even though they may have listened extensively.
\ Therefore, having seen these other systems made up by one’s own mind,
\ You should abandon the mind that likes their treatises as you would systems that assert a self.
L4: [Dedicating merit from composing the treatise]
\ Through the merit encompassing all directions that I have received from explaining the excellent system of Master Nagarjuna,
\ That is as white as autumn stars in the sky of my mind darkened by delusions,
\ And that is like a jewel on the hood of the snake of my mind,
\ May all worldly beings realize thatness, and quickly attain the grounds of the Sugatas.