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Madhyamakahṛdayam of Bhavya






First Chapter: Non-abandoning Bodhicitta (bodhicittāparityāga)

1
prathamaḥ paricchedaḥ bodhicittāparityāgaḥ

Description of tattva (thatness or reality)

1:1
apratarkyam avijñeyam anālayam alakṣaṇam .
anirūpyaṃ svasaṁvedyam anādinidhanaṃ śivam .. 1 ..

It (tattva) is free from constructs, without appearance, without embellishments, not dual nor non-dual, calm and not linked to the intellect.

1:2
nirvikalpaṃ nirābhāsaṃ nirnimittaṃ nirañjanam .
na dvayaṃ nādvayaṃ śāntaṃ dhīpracāravivarjitam .. 2 ..

1:3
tattvaṃ dideśa kāruṇyād yo nirakṣaram akṣaraiḥ .
bhāvato 'stu namas tasmai śāstre 'vitathavādine .. 3 ..

1:4
mahābodhau kṛtadhiyāṃ parārthodayadīkṣayā .
tattvāmṛtāvatārāya śaktitaḥ kiṁcid ucyate .. 4 ..

Bodhicitta which is endowed with great benevolence, compassion and knowledge is the seed of buddha[hood]. Due to that, a wise one is not fit to neglect it.

1:6
bodhicittaṃ mahāmaitrīkaruṇājñānabhūṣaṇam .
buddhabījaṃ yato vidvāṁs tadatyāgāya yujyate .. 6 ..

1:7
dhīmatā sattvamahatā paraduḥkhe 'sahiṣṇunā .
samyagārabdhavīryeṇa yuktaṃ śaktimatā satā .. 7 ..

1:8
lokam ālokya sakalaṃ prajñālokatiraskṛtam .
saṁsārāmedhyapātālāt tīrtvā tārayituṃ svayam .. 8 ..

1:9-11
kā vā śaktimataḥ saktir yad anāthāṁs tapasvinaḥ .
rāgādinigaḍair baddhān ghore saṃsāracārake .. 9 ..

pramādamadirāṃ pītvā prasuptān mohanidrayā .
vitarkataskarāśeṣaviluptaśubhasaṃcayān .. 10 ..

prajñāniśitanistriṃśacchinnaniḥśeṣabandhanaḥ .
mukto na mocayed enān yad ayaṃ karuṇātmakaḥ .. 11 ..

1:12
yo 'pi bāhubalopāttaṃ parīttaṃ kāmajaṃ sukham .
ekākī kṛpaṇo bhuṅkte so 'pi garhyaḥ satāṃ bhavet .. 12 ..

However, the nectar which brings about the meaning of tattva is unobstructed by the suffering etc. of expansion, decay, and end, it is the cessation of all suffering. Equally, by any means, it cuts off craving completely. It is difficult to obtain, even for a cakravartin, for Indra or Brahma.

1:13-14
kiṁ punaś cakravartīndrab[r]ahmaṇām api durlabham .
atyantatṛṣṇāvicchedi sādhāraṇam upāyataḥ .. 13 ..

vigrahakṣayaparyantaduḥkhādyanabhibhāvitam .
niḥśeṣaduḥkhaśamanaṃ tattvārthādhigamāmṛtam .. 14 ..

1:15
kiṃ ca kleśagrahāveśād duḥkhaṃ duḥkhātureṣv api .
kṛtaṃ yeṣu mayā pūrvaṃ kṣatakṣāropahāravat .. 15 ..

1:16
ye ca jātyantare premabahumānopakāriṇaḥ .
teṣāṃ pratikriyā kānyā nirvāṇaprāpaṇād bhavet .. 16 ..

The wise ones whose minds became joyful and happy by causing the benefit of others are not bound to come about.

1:17
na bādhyante pradīptāsikalpair api bhavair budhāḥ .
parārthakaraṇodbhūtaprītihlāditacetasaḥ .. 17 ..

Through wicked action one is bound to all gates to misfortune; from the continuous excercise of the view of emptiness there is the destruction of the occuring of the kleśa-s.

1:18
dauḥśīlyākriyayā sarvadurgatidvārabandhanāt .
śūnyatādarśanābhyāsāt kleśavṛttyupaghātataḥ .. 18 ..

1:19
kṛtapuṇyatayodyānayātrām iva ca ṣaḍgatim .
paśyantas trāsam āyānti na santo bhavacārakāt .. 19 ..

In as much there is separation or union, the wise ones either are not remaining anywhere or are remaining everywhere due to the non-perception of saṃsāra and nirvāṇa.

1:21
bhedābhedena saṃsāranirvāṇānupalambhataḥ .
na ca kvacana tiṣṭhanti sarvatra ca bhave budhāḥ .. 21 ..

1:23
muktābhedaśaratpūrṇaśaśāṅkakiraṇāmalaiḥ .
yaśobhiś ca vacobhiś ca pūrayitvā diśo daśa .. 23 ..

1:24
triratnavaṁśasthitaye sthāpayitvā guṇākarān .
satputrān devanāgādicūḍāmahitaśāsanān .. 24 ..

1:26
na kroṣṭā mattamātaṅgakumbhās phālanapāṭane .
na mātaṅgaḥ samudrāntamahīmaṇḍalapālane .. 26 ..

1:27
gambhīrānuttarodārasaṃkhyātītaguṇākare .
na hīnasattvo buddhatve manoratham apīcchati .. 27 ..

1:28
aprameyādbhutācintyasarvadīptyatibhāviṣu .
saṃbuddhaguṇaratneṣu kaḥ kurvīta na mānasam .. 28 ..

1:29
kaḥ parārthakriyāśūro mahāpuruṣaceṣṭitaiḥ .
nānantam api saṃsāraṃ tiṣṭhed ekam aho yathā .. 29 ..

1:30
kaḥ parārthaikakāryāṇām āryāṇāṃ paddhatiṃ kṛtī .
nānuyāyād atīto 'pi yat kathāvastutāṃ vrajet .. 30 ..

1:31
ko 'sau parahitādhānasādhanīkaraṇāt tanum .
na nayet kadalīphenaniḥsāraṃ merusāratām .. 31 ..

1:32
pratikṣaṇaṃ jarāmṛtyurujāmāśrayam āśrayam .
karoti dhanyaḥ kāruṇyāt parasaukhyodayāśrayam .. 32 .. 

1:33
sasaddharmapradīpo hi praṇaṣṭāṣṭākṣaṇaḥ kṣaṇaḥ .
saphalīkaraṇīyo 'yaṃ mahāpuruṣacaryayā .. 33 ..

bodhicittāparityāgo nāma prathamaḥ paricchedaḥ

Second chapter: Taking the vow of the muni.

2
dvitīyaḥ paricchedaḥ munivratasamāśrayaḥ

In this way, he who has a firm resolve to great awakening with regard to the benefit of the world properly masters himself the path that is undertaken.

2:1
evaṃ dṛḍhamahābodhisamādāno jagaddhite .
pratirūpaṃ pratipadaṁ pratipanno virājate .. 1 ..

The eyes of his intellect are completely opened, he is well-versed in the mundane treatises, he is dressed with a sense of modesty and decency [and] has the belt of gentleness.

2:7
samunmiṣitadhīnetraḥ śāstralokajñatāpaṭuḥ .
hnīvyavatrāpyavasanaḥ sauratyatanubandhanaḥ .. 7 ..

His sins are destroyed through the recitation of the profound and vast sets of discourses, reciting the sāvitrī-verse as Dependent Arising founded upon the Two Truths.

2:10
gambhīrodārasūtrāntasvādhyāyahatakilbiṣaḥ .
pratītyotpādasāvitrīṃ japan satyadvayāśrayāt .. 10 ..

2:11
varṇāḍhyaiḥ pratipatpuṣpaiḥ sarvadiggandhavāhibhiḥ .
upāsīnas tv aharahaḥ samyaksaṃbuddhabhāskaram .. 11 ..

munivratasamāśrayo nāma dvitīyaḥ paricchedaḥ

Third Chapter: ″tattvajñānaiṣaṇā″ ('Seeking the Cognition of Reality')

3
tṛtīyaḥ paricchedaḥ
tattvajñānaiṣaṇā

Only he whose eye consists of 'jñāna' has an eye, another does not. Therefore only the wise one seeks for the cognition of thatness ('tattva').

3:1
yasya jñānamayaṃ cakṣuś cakṣus tasyāsti netarat .
yatas tasmād bhaved dhīmāṃs tattvajñānaiṣaṇāparaḥ .. 1 ..

3:2
paśyaty andho 'pi matimān didṛkṣur viprakṛṣṭakān .
sūkṣmavyavahitān arthāṃs trailokyāhatadarśanaḥ .. 2 ..

3:3
sahasreṇāpi netrāṇām anetro buddhivarjitaḥ .
svargāpavargasadbhūtamārgāmārgāsamīkṣaṇāt .. 3 ..

3:5
trimaṇḍalaviśuddhe hi dānādāv abhiyujyate .
kāruṇyāt sarvavittvāya tatrāpy asthitamānasaḥ .. 5 ..

The satisfying nectar of wisdom ('prajñāmṛta') is the lamp which shines without obstruction, the staircase to the lofty realm of liberation, the fire for the fuel of the 'kleśa'-s.

3:6
prajñāmṛtaṃ tṛptikaraṃ dīpo 'pratihataprabhaḥ .
mokṣaprāsādasopānaṃ kleśendhanahutāśanaḥ .. 6 ..

The staircase of the 'true conventional truth' ('tathyasaṃvṛti') alone is not fit to uplift to the peak of the heavenly abode of 'reality' ('tattva').

3:12
tattvaprāsādaśikharārohaṇaṃ na hi yujyate .
tathyasaṃvṛtisopānam antareṇa yatas tataḥ .. 12 ..

3:14
abhiyujyeta medhāvī samādhānāya cetasaḥ .
tathā śrutamayajñāne tadanyajñānahetutaḥ .. 14 ..

As one does not see the face in muddy, agitated water, so [one does not see] 'tattva' in an unrestrained mind which is covered with obscurations.

3:15
na paśyati yathā vaktraṃ kaluṣapracale jale .
tathāsamāhite citte tattvaṃ nivaraṇāvṛte .. 15 ..

3:16
nibadhyālambanastambhe smṛtirajjvā manogajam .
unmārgacāriṇaṃ kuryāt prajñāṅkuśavaśaṃ śanaiḥ .. 16 ..

3:17
anityatāmanaskārair uddhataṃ śamamānayet .
vipulālambanābhyāsāt saṃkṣiptaṃ vipulātmatām .. 17 ..

3:18
vikṣiptaṃ saṃharet kṣiptanimittādīnavekṣaṇāt .
vīryānuśaṃsadarśitvāl līnam uttejayed api .. 18 ..

3:19
rāgadveṣamohapaṅkamalīmasam asaṃyatam .
kṣālayed aśubhāmaitrīpratītyotpādavāriṇā .. 19 ..

3:20
viviktam acalaṃ śāntam ālambanaparāyaṇam .
karmaṇyaṃ mṛdu ca jñātvā tatra samyagupekṣayet .. 20 ..

3:22
vicāryamāṇas tu dhiyā kim ayaṃ paramārthataḥ .
yadi syāt tattvam evāyam ato 'nyaś cet sa mṛgyate .. 22 ..

3:23
na pakṣapātasaṃtaptaḥ śāntim arhati ca kvacit .
saṃskṛtāsaṃskṛtā dharmāḥ skandhāyatanadhātavaḥ .. 23 ..

3:24
kleśāvaraṇahānāya śrāvakāṇāṃ prakāśitāḥ .
kleśajñeyāvṛtimalaprahāṇāya kṛpātmanām .. 24 ..

3:27
kharasvabhāvā na mahī bhūtatvāt tadyathānilaḥ .
dhāraṇaṃ na bhuvaḥ kāryaṃ kṛtakatvād yathāmbhasaḥ .. 27 ..

3:28
kharasvabhāvā yady urvī tattvato 'py asatī matā .
yoginas tatra yujyete nonmajjananimajjane .. 28 ..

Fluidity of earth by the force of the meditators' meditation is not fit since an inherent nature has an unchangeable quality, otherwise [earth] could have no firm nature.

3:29
dhyāyināṃ dhyānasāmarthyān na yuktā dravatā kṣiteḥ .
svabhāvasyānapāyitvān na vāsyāḥ kaṭhinātmatā .. 29 ..

3:30
evaṃ jalānilāgnīnāṃ na dravādisvabhāvatā .
yujyate nāpi tatkāryaṃ saṃgrahavyūhapaktayaḥ .. 30 ..

3:31
na hi tulyaguṇā neṣṭāḥ saṃvṛtyā pavanādayaḥ .
kāyendriyopalabhyatvād bhūtatvād vāpi bhūmivat .. 31 ..

3:32
dravyasan na pṛthivyādi sāmagryaṅgāgrahe 'grahāt .
yad yathoktaṃ na tad dṛṣṭaṃ dravyasat tadyathā vanam .. 32 ..

3:33
dravyasadviṣayā ceyaṃ na kṣityādimatir matā .
sakāraṇatvān nāśād vā tadyathā kānanādidhīḥ .. 33 ..

3:36
nārambhakā vanasyeṣṭāḥ palāśaspandanādayaḥ .
hetumattvādihetubhyas tadyathā caraṇādayaḥ .. 36 ..

3:37
palāśādibhir ārabdho na vano 'vayavī mataḥ .
pratyekam asamāptatvāt teṣu yadvat karādibhiḥ .. 37 ..

3:38
ato dṛṣṭāntadoṣo 'pi na pakṣa upapadyate .
dvitīye 'pi yathā nāsti tathedam abhidhīyate .. 38 ..

Just as 'rūpa' (form), in the absolute sense, is indeed not perceptible by the faculty of the eye because of being composite, so too, alternatively, is sound since it derives from the elements.

3:40
na cakṣurindriyagrāhyaṃ rūpaṃ hi paramārthataḥ .
saṃghātatvād yathā śabdo bhautikatvāt tathāpi vā .. 40 ..

3:42
tathā na bhautikaṃ rūpam utpatter jvalanādivat .
hetumattvādihetubhyaś cittavad veti lakṣayet .. 42 ..

By this, characteristics such as color, shape, density, etc. up to the devision into subtle and gross are imputed to form.

3:43
etena varṇasaṃsthānasaṃcitatvādilakṣaṇaḥ .
sūkṣmaudārikabhedaś ca yāvān rūpasya kalpitaḥ .. 43 ..

3:44
pratiṣiddho 'vaboddhavyo yathāyogaprayogataḥ .
śabdagandharasasparśapratiṣedhe 'py ayaṃ nayaḥ .. 44 ..

3:45
na cakṣurindriyaṃ rūpam īkṣate paramārthataḥ .
cittacaitasikānyatvāt tadyathā rasanendriyam .. 45 ..

Alternatively, the eye – having no conscious nature – does ultimately not see 'rūpa' since [consciousness] does not arise, just like the sense of touch.

3:46
na rūpam īkṣate cakṣur athavā paramārthataḥ .
avijñānasvabhāve saty anutpattes tvagādivat .. 46 ..

The faculty of the eye, having color as its scope, does not favor 'rūpa' for the reasons that it is created and so forth. The examples are those for the sense of touch, etc..

3:47
na varṇaviṣayo rūpaprasādaś cakṣurindriyam .
kṛtakatvādihetubhyo dṛṣṭāntāś ca tvagādikāḥ .. 47 ..

3:48
na cakṣū rūpaviṣayaṃ svarūpāgrahaṇān matam .
śravaṇādīndriyaṃ yadvad rūpitvād vā rasādivat .. 48 ..

3:49
tadvad vācakṣuṣo draṣṭur darśanaṃ nānidarśanam .
kathaṃ vādraṣṭṛrūpasya yujyate rūpadarśanam .. 49 ..

3:50
kathaṃ vādraṣṭṛrūpasya yujyate rūpadarśanam .
draṣṭaiva ced bhavec chrotā śrotṛtvaṃ tasya kiṃkṛtam .. 50 ..

3:51
na cādeyaviśeṣatvād iṣṭe tajjñatvanityate .
na caikatvaṃ dvirūpatvād dehāntaraśarīravat .. 51 ..

The eye faculty is not accepted as the instrument for the perception of 'rūpa' since, being devoid of mind, it is different to the looker, like the act of hearing etc..

3:52
rūpopalabdhau karaṇaṃ neṣyate cakṣurindriyam .
amanastve sati draṣṭur anyatvāc chravaṇādivat .. 52 ..

And it is not reasonable for him (i.e. the puruṣa) to be the viewer since he depends on the eyes etc.. Similar is the mind because he is transformed and because he produces reflections.

3:53
na cāsya draṣṭṛtā yuktā cakṣurādivyapekṣaṇāt .
manovat pariṇāmitvāt pratibimbodayāt tathā .. 53 ..

3:54
akṣāntareṇa vādṛṣṭer manovad draṣṭṛtā katham .
manasas tattvato neṣṭam ātmavad rūpadarśanam .. 54 ..

3:56
na cakṣū raśmivad yuktam akṣatvād itarākṣavat .
naktaṃcarākṣy adhiṣṭhānaṃ dṛśyaṃ dṛśyaṃ na hīkṣaṇam .. 56 ..

3:59
na cakṣus tejaḥsaṃyuktam indriyatvāt tvagādivat .
tejo 'dhikaṃ mahābhūtaprasādādyātmakaṃ na ca .. 59 ..

As the mind, so also the eye does not [directly] reach an object since it is an indriya. Or, since it is a causal factor (kāraṇa) or endowed with a cause, it is just as 'rūpa' (form).

3:60
na prāptaviṣayaṃ cakṣur indriyatvād yathā manaḥ .
rūpavat kāraṇatvād vā hetumattvāt tathāpi vā .. 60 ..

3:62
sādhyatulyaniṣedhāc ca nānekāntas tvagādibhiḥ .
nayenānena boddhavyaṃ pratyuktaṃ śravaṇādy api .. 62 ..

3:63
trayaṃ nāprāptaviṣayaṃ manaḥśrotrākṣilakṣaṇam .
indriyatvād yathā ghrāṇaṃ cittahetutvato 'pi vā .. 63 ..

3:64
darśanenaiva boddhavyā yathākathitavistarāt .
śravaṇaghrāṇarasanatvagindriyanirākriyāḥ .. 64 ..

3:65
སྒྲ་དང་དྲི་དང་རོ་དང་རེག་།་དགག་པའི་ཚུལ་ཡང་དེ་ཡིན་ཏེ༎
མཁས་པས་གཟུ་བོའི་བློ་དག་གིས་།་ཅི་རིགས་པར་ནི་ཤེས་པར་བྱ་༎་༦༥་༎

3:68
neṣṭāduḥkhāsukhā tadvat tṛṭphalatvād yathetarā .
vivakṣitād vā vijñānasvabhāvapratiṣedhataḥ .. 68 ..

Thus, [also the refutation of] 'notion' (saṃjñā) and the formations (saṃskāra) which are of two kinds has been explained. The wise ones with an objective intellect should understand [these] correctly.

3:69
etena saṃjñā vyākhyātā saṃskārāś cobhayātmakāḥ .
མཁས་པས་གཟུ་བོའི་བློ་དག་གིས་།་ཅི་རིགས་པར་ནི་ཤེས་པར་བྱ་༎་༦༩་༎

The refutation of an own-being of both, the 18 dhātu-s and the 12 āyatana-s, is to be understood by this method as it is shown for the investigation of the five skandha-s.

3:71
ཕུང་པོ་ལྔ་པོ་རྣམ་དཔྱད་པའི་།་སྒྲུབ་པ་ཇི་སྐད་བསྟན་པ་དེས་༎
skandhais tu dhātavo jñeyā jñeyāny āyatanāni ca .. 71 ..

3:73
nāpi lakṣaṇasadbhāvād bhāvānāṃ sātmatā matā .
viruddho 'pi hi hetuḥ syād asiddhārtho 'pi vā yataḥ .. 73 ..

3:75
གླང་གི་མཚན་ཉིད་གླང་ཉིད་ཀྱིས་།་ནོག་དང་ལྐོག་ཤལ་སོགས་མི་འདོད་༎
ཁྱད་པར་ཅན་གྱི་བློས་བརྟག་ཕྱིར་།་དཔེར་ན་བོང་བུའི་མཚན་ཉིད་བཤིན་༎༧༥༎

If [laḳsya and lakṣaṇa] are the same, then in which way is the quality of the essential mark, since it (i.e. the lakṣaṇa) cannot mark itself?! If [laḳsya and lakṣaṇa] are different, then in which way is the quality of the essential mark, since something different cannot mark a different thing!

3:76
གཅིག་ན་ཇི་ལྟར་མཚན་ཉིད་ཡིན་།་དེས་ནི་དེ་ཉིད་མི་མཚོན་ཕྱིར་༎
གཤན་ན་ཇི་ལྟར་མཚན་ཉིད་ཡིན་།་གཤན་གྱིས་གཤན་ཉིད་མི་མཚོན་ཕྱིར་༎༧༦༎

3:79
gatāgatatvāvācye 'pi gamyamāne gatir na ca .
adhvatvāt tadyathātīte yathā vānāgate 'dhvani .. 79 ..

3:84
dravyasan samudāyaś cet samudāyyagrahe 'grahāt .
tadātmavad ayuktaṃ tat teṣām adravyasattvataḥ .. 84 ..

3:85
śeṣakriyāniṣedhe 'pi dig eṣā pratipāditā .
saṃsāramokṣasadbhāvād iṣṭā cet sasvabhāvatā ..85..

If the imagined self-nature is not attested, where and how can bondage and liberation be established?

3:86
yathāvikalpitaṃ rūpaṃ yadaiṣāṃ nāvadhāryate .
tadā nirūpya rūpāṇāṃ bandhamokṣau kutaḥ katham ..86..

Those who deny that conditioned things have own-nature can accept the conventional reality of bondage and liberation, but not the ultimate.

3:87
yujyete niḥsvabhāveṣu māyāsvapnopameṣu tu .
svahetupratyayavaśād viśiṣṭeṣv ātmalābhiṣu ..87..

As they are conditioned, cyclic existence of the aggregates is untenable from the ultimate point of view.

3:88
nāmarūpasya saṃsāro na yuktaḥ paramārthataḥ .
saṃskṛtatvāt pṛthivyāder yathā bāhyasya neṣyate ..88..

Liberation of the aggregates is untenable from the ultimate point of view.

3:89
na mucyate nāmarūpaṃ kathaṃcit paramārthataḥ .
utpattimattvān nāśād vā yathā bāhyaṃ jalādikam ..89..

A person (pudgala) neither transmigrates nor is liberated from the ultimate point of view, because a person is a conventional dependent designation.

3:90
na pudgalaḥ saṃsarati mucyate na ca tattvataḥ .
prajñapyatvād yathā veśma vācyatvād vāpi gandhavat ..90..

The saṃskāra-s are no-self, because they are conditioned: they arise and cease.

3:91
niṣpudgalā vā saṃskārā hetumattvād yathā ghaṭaḥ .
utpattimattvān nāśitvāj jñeyatvād vāpi loṣṭavat ..91..

If the self is thought of as existent apart from the aggregates, it is unknowable and indescribable.

3:92
dravyasan nāpy avācyatvād gandhavat pudgalo mataḥ .
śyāmagauratayāvācyavandhyāputreṇa saṃśayet ..92..

The aggregates are devoid of self-nature.

3:93
evaṃ nirātmakāḥ skandhā nirjīvāḥ sattvavarjitāḥ ..93..

From the ultimate point of view, the conglomeration of body and senses is no-self, because of its composite and conditioned nature.

3:94
śarīrendriyasaṃghāto nirātmā tattvato mataḥ .
hetumattvād yathā stambhaḥ pracayād vāpi nākuvat ..94..

Memory, recognition and consciousness cannot be regarded as attributes of the self establishing its existence.

3:95
smaraṇapratyabhijñānajñānotpādādihetubhiḥ .
ātmasattāpratijñāne hetūnāṃ syād asiddhatā ..95..

The argument that a body endowed with senses must have a self-nature is unsubstantiated.

3:96
sendriyaḥ sātmako deha ityevaṃ cet prasādhyate .
asādhāraṇataivaṃ syād hetūnāmanvayādṛte ..96..

3:97
ātmaśabdo yathārtho 'yaṃ kvacit tadupacārataḥ .
tadyathā siṃhaśabdaś cen naivam ātmā prasidhyati ..97..

3:98
atha vijñānaviṣayo yathārtho 'nyatra sādhyate .
nityasarvagatatvādivirodhāt syād viruddhatā ..98..

Bondage and liberation are not real from the ultimate point of view.

3:99
bandhamokṣāvato neṣṭau kasyacit paramārthataḥ ..99..

3:100
utpannaṃ hi yadā ceto vināśābhimukhaṃ tadā .
rañjanaṃ kasya keneṣṭaṃ raktaṃ naṣṭaṃ na ceṣyate ..100..

3:101
rajyate jāyamānaṃ cet tat kiṃ janmonmukhaṃ yadi .
nirāśrayakriyāyogāt tadajātasya neṣyate ..101..

3:102
avācyam apy avācyatvāc cittaṃ raktaṃ na rāgavat ..102..

3:103
saktyākāreṇa cej jātaṃ cittaṃ raktam itīṣyate .
raktasphaṭikadhīvat syāt tadbuddhiraktatā katham ..103..

3:104
tad evaṃ rañjanābhāvāt sāṃvṛtī rāgakalpanā ..104..

3:105
bhāvo dravyāśrayo yuktaḥ sa ca tasmān na bhidyate .
rāgasyeva na te raktiś cetaso 'pi prasajyate ..105..

It is invalid to maintain the separation between greed and what is affected by greed, for greed cannot be conceived by itself in isolation from what is affected by greed.

3:106
na rāgasyānyatā yuktā raktasyāgrahaṇe 'grahāt .
raktātmavat pṛthaktve 'pi nānyavat tena raktatā ..106..

3:107
na vastuprativijñapte rāgād bhedo 'sti cetasaḥ .
ālambanāditulyatvān na cānyad bhedakāraṇam ..107..
 

3:108
tasmāt samudayasyeṣṭa ekena samudāyinā .
svotpattyapekṣo nirdeśo yathā kusumite tarau ..108..

3:109
tatprahāṇān na nirvāṇaṃ yujyate tadayogataḥ ..109..

If nirvāṇa is existent, then it is a conditioned entity. It cannot be regarded as the antidote to being conditioned, as the antidote is conditioned.

3:110
bhāvo hi yadi nirvāṇaṃ bhāvatvāt saṃskṛtaṃ hi tat .
saṃskṛtatvād vipakṣo 'pi na saṃskṛtanirodhavat ..110..

If nirvāṇa is nonexistent, that would mean that it is dependent on other things. As such it cannot serve as the antidote to being conditioned.

3:111
abhāvo yady abhāvatvān nāśitvād yaḥ parāśrayāt .
neṣṭaś ca pratipakṣo 'sau nāśitāvat parāśrayaḥ ..111..

As previously explained, the view that nirvāṇa is unconditioned is also invalid.

3:112
asaṃskṛto 'py ayukto 'sau pūrvoktapratiṣedhataḥ .
citer viśeṣāḥ kaś cāsya muktāt sāṃkhyaprakalpitāt ..112..

The defilements are generated by the fire-starter of discrimination and die out naturally. As they are not accumulated, by extinction of what does your liberation occur?

3:113
svarasakṣayinaḥ kleśā vikalpāraṇisaṃbhavāḥ .
teṣām asaṃciteḥ keṣāṃ kṣayān mokṣo 'stu te 'kṣayaḥ ..113..

Everything being empty, there is nothing to be extinguished for liberation to occur.

3:114
ajātānāṃ tathāsattvāt kalpanāyāḥ samo nayaḥ .
vada kasya kṣayān mokṣaḥ kṣayino 'kṣayino 'pi vā ..114..

Having realised the emptiness of the essential nature, that knowledge itself becomes extinct. Liberation is attained by way of non-attainment.

3:115
svabhāvaśūnyatābodhān nivṛttes tanmater api .
akṣayākṣayidharmatvaṃ prāpnoty aprāptiyogataḥ ..115..

3:116
nātmakāmāḥ śrayantīmā yathābhūtaparīkṣakāḥ .
kudṛṣṭyāmayadurgandhasaktodgārā giras tataḥ ..116..

3:117
na viparyāsasadbhāvāt sadbhāvas tasya yujyate .
rāgatulyavicāratvāt tatklṛptir api sāṃvṛtī ..117..

The mind and everything pertaining to it lack substantial existence.

3:118
prāg eva cittacaittānāṃ svabhāvapratiṣedhataḥ .
rāgo rāgasvabhāvena na ca yat tena rajyate ..118..

Hatred, delusion, etc., and bondage itself lack substantial existence.

3:119
etena dveṣamūḍhādi pratyuktaṃ pratibhāvayet .
tataś ca bandhanāsiddher acalā niḥsvabhāvatā ..119..

From the perspective of the ultimate truth the elements are not substantially existent.

3:120
neṣṭā mahyātmano 'nanyā pṛthivī paramārthataḥ .
hetumattvād yathā vāyur vastutvād vāpi bodhavat ..120..

From the perspective of the ultimate truth the elements are not substantially existent because they are dependently generated.

3:121
nānyat pṛthivyā salilaṃ gṛhyate paramārthataḥ .
utpattimattvād urvyātmā yathorvyā na pṛthak tathā ..121..

3:122
nāpi taddhvanidhībhedāt kṣityādīnāṃ matānyatā .
kāryalakṣaṇabhedād vā sādhyadharmāsamanvayāt ..122..

3:123
rūpasyātmety abhede 'pi vyapadeśāc ca saṃśayaḥ .
parikalpyasya cāsiddher asiddhārtho bhaved asau ..123..

3:124
śabdādibhedabhinne 'pi tasmāt te vyabhicāriṇaḥ .
viśeṣaṇābhidhāne 'pi nivāryante virodhinā ..124..

3:125
ubhayatvaṃ virodhān na yathāgner uṣṇaśītate .
anyānanyatvapakṣoktaniṣedhād vā tad apy asat ..125..

3:126
dvyātmakatve 'pi sarvasya prasiddho 'śo nidarśanam .
dṛṣṭāntanyūnatā tasmān na paraṃ prati jāyate ..126..

3:127
āpekṣikī ca tatsiddhir manorathavikalpitā .
dvayor anyatarasyāpi prāg asiddher na sidhyati ..127..

3:128
sarveṣūbhayavādeṣu pratiṣedhe 'py ayaṃ nayaḥ .
evaṃ yathoktavidhinā niṣiddhā sasvabhāvatā ..128..

The lack of own-nature of the conditioned dharmas has been addressed; the unconditioned dharmas are the two stoppings: space and suchness.

3:129
ity ete saṃskṛtā dharmāḥ sāhasena vicāritāḥ .
asaṃskṛtā nirodhau dvāvākāśaṃ tathatā tathā ..129..

3:130
pratisaṃkhyānirodho hi na bhāvaḥ paramārthataḥ .
nityāvikṛtarūpatvād vandhyātanayamūrtivat ..130..

The unconditioned dharmas do not have their own-beings, because they are birthless and without a cause.

3:131
ajātatvād abhedatvād akāryatvād athāpi vā .
saṃskṛtāsaṃgrahād vāpi nirodhāsaṃbhavād api ..131..

As it is not born, an unconditioned thing cannot be the cause of anything.

3:132
yac ca kāryaṃ mataṃ yasya na hi tat tasya kāraṇam .
ajātatvādihetubhyo hastimastakaśṛṅgavat ..132..

It is inadmissible that an unborn cause, like a sky-flower, should have an actual effect, like honey.

3:133
ajātakāraṇaṃ neṣṭaṃ kāryam ity avasīyate .
kāryatvāt tadyathā kṣudraṃ na khapuṣpādikāraṇam ..133..

A wise person should know the refutation of anything unconditioned, such as space, suchness, time, self, etc.

3:134
etena vyomatathatādikkālātmādi buddhimān .
pratiṣiddhaṃ vijānīyād yāvat kiṃcid asaṃskṛtam ..134..

3:135
dravyapradhānajīvādi jñeyaṃ yat tīrthyakalpitam .
yathāyogaṃ niṣeddhavyaṃ yuktyāgamaviśāradaiḥ ..135..

3:136
iti svaparasiddhāntakalpitātmanirātmatām .
vidvān vibhāvya bhāvānāṃ tattvajñānāmṛtaṃ pibet ..136..

3:137
athavā kalpanājālaprasaro hy evam ādikaḥ .
jātabhāvāśrayo bālam ākulīkurute balāt ..137..

A wise person examines things as they are with the light of knowledge. From the refutation of production follows the cessation of the manifold experiential world.

3:138
vidvān vidyāpradīpena yathābhūtaṃ parīkṣate .
jāter niṣedhāt tacchānteḥ prapañcopaśamas tadā ..138..

Production from itself is not acceptable even from the standpoint of conventional truth.

3:139
tatra tāvat svato janma saṃvṛtyāpi na yujyate .
sātmakatvād yathā dadhnaḥ svato janma na vidyate ..139..

Unproduced entities, like a sky-flower, lack own-being, because they are not born.

3:140
notpannāḥ svātmato bhāvā bhāvatvāt tadyathā pumān .
nāpi cātmāsty ajātānām ajātatvāt khapuṣpavat ..140..

3:141
khapuṣpābhāvavācyaṃ hi khādi yady api te matam .
na khapuṣpaṃ tad ity asmāt pakṣe 'pi nyūnatā na naḥ ..141..

3:142
kāryasya kāraṇaṃ svātmā tasya janma tato matam .
svato janma tato 'bhīṣṭaṃ bhāvānām iti cen matam ..142..

As the cause is not different from the effect, like the self, it cannot be a cause. Nothing uproduced and as such causeless can be a cause of anything else.

3:143
svātmavat tadananyatvāt kāraṇaṃ syād akāraṇam .
ajātatvāc ca kiṃ kasya kāraṇaṃ syād akāraṇam ..143..

Postulation of an existent's self makes the postulation of a cause redundant, as the generated and the generator are identical in this case.

3:144
satyātmani ca bhāvasya vṛthā kāraṇakalpanā .
tasmād eva tadutpannaṃ caikyaṃ janakajanyayoḥ ..144..

3:145
dadhibhāvena payaso 'vasthānāc ced abādhakam .
putratvenānavasthānāt pitur na hi na bādhakam ..145..

Production from self is untenable.

3:146
vipakṣāsaṃbhavād iṣṭā nāpi hetor viruddhatā .
evaṃ tāvat svato janma bhāvānāṃ nopapadyate ..146..

In the absence of own-being, the notion of difference between entities is ultimately untenable.

3:147
svabhāvāsaṃbhavāc cāpi kaḥ kasmāt para iṣyate .
na gośṛṅgādriśṛṅgatvaṃ vājiśṛṅgaṃ paraṃ matam ..147..

3:148
na pare paramārthena pratyayāś cakṣurādayaḥ .
cakṣurvijñānajanakāḥ paratvād vīraṇādivat ..148..

Production from another is inadmissible.

3:149
na vivakṣitanetrādikāraṇā rūpadhīr matā .
paratvāt prāgasattvād vā yathā ghaṭapaṭādayaḥ ..149..

Generation from another is inadmissible.

3:150
ajātasya paratvaṃ ca sāṃvṛtaṃ na tu tattvataḥ .
parasmād api janmaivam ayuktam iti gṛhyate ..150..

3:151
anirdeśyasya cotpattir utpannasya nirarthikā .
nāpi jātirajātasya khapuṣpavad ajātitaḥ ..151..

3:152
jāyamānasya cotpattau tulyaparyanuyogitā .
avācyasyāpy avācyatvāt tadanyavad asaṁbhavaḥ ..152..

Because they are created and destroyed, from the ultimate point of view the eye and other conceptually constructed entities are empty.

3:153
vikalpitātmanā śūnyāstattvataś cakṣurādayaḥ .
kṛtakatvād vināśād vā yathā māyāmayaṃ payaḥ ..153..

Illusion, although not a mentally constructed entity, is not real.

3:154
sādhyatulyaniṣedhāc ca saṃśayo netarātmanā .
akalpito 'pi māyātmā vitathas tattvato mataḥ ..154..

Illusion works perfectly well as an example of an entity that is not mentally constructed and yet unreal.

3:155
svātmābhimatihetutvād yathāsau kalpitātmatā .
pratītāṃśena tatsiddher dṛṣṭāntanyūnatā na naḥ ..155..

As they are created and destroyed, from the perspective of the ultimate truth the eye etc. are empty of own-being.

3:156
svabhāvaśūnyā hy athavā tattvataś cakṣurādayaḥ .
kṛtakatvād vināśād vā māranirmitabuddhavat ..156..

The own-being of entities is not ultimately own-being, because it is conditional like the hotness or hardness of water.

3:157
yaś ca svabhāvo bhāvānāṃ svabhāvo 'sau na tattvataḥ .
kṛtakatvād yathoṣṇatvam ambhasaḥ sthiratāpi vā ..157..

Entities' generation from self or from another is untenable.

3:158
svātmanaiva hi bhāvānām utpādo nopapadyate .
parabhāvena cotpādo na dṛṣṭo goḥ kharātmanā ..158..

Origination from others such as the causal factors is conventional, as from the ultimate point of view the four causal factors do not exist.

3:159
hetvādipratyayebhyaś ca parebhyo janma sāṃvṛtam .
nāto 'bhyupetabādhitās tattvato hi na te yataḥ ..159..

The notion of causal condition is untenable for either that which exists or that which does not exist.

3:160
na sato nāsato yuktaḥ pratyayaḥ sadasattvataḥ .
tadanyavad ajāter vā pratyayaḥ pratyayaḥ kutaḥ ..160..

It is not proper to maintain the existence of the object as support because it arises simultaneously with that which grasps.

3:166
kiṃ ca sālambanasya syāt kālabhedāt sa cāpy asan .
evam ālambanābhāvāt kiṃ kasyālambanaṃ bhavet ..166..

There is no cessation of what is not arisen, because it has not arisen, like the sky-flower. There is no cessation of what has disappeared, because it is ceased, like someone dead.

3:167
nājātasya nirodho 'sti khapuṣpavad ajātitaḥ .
na niruddhe nirodho 'sti niruddhatvād yathā mṛte ..167..

There is no disappearance of what has not yet disappeared, as it is still existing.

3:168
nāniruddhe 'niruddhatvād vartamānapradīpavat .
nirudhyamāne nāpīṣṭaḥ pūrvoktapratiṣedhataḥ ..168..

If for the sake of the argument the dominant cause were acepted, it would be either with the effect or without the effect. If it lacks the effect, it cannot be the dominant causal factor.

3:171
kāryeṇa śūnyo 'śūnyo vā pratyayo 'dhipatir bhavet .
na śūnyas tena śūnyatvāc chabdabuddher yathekṣaṇam ..171..

If it is coupled with an effect, it cannot be the dominant causal factor even on a conventional level, because something which already has a result cannot be a causal factor.

3:172
saṃvṛtyāpi na cāśūnyaḥ pratītir bādhikā yataḥ .
kārye ca na bhavet kāryam asat kāryaṃ ca te bhavet ..172..

3:173
kāryaśaktir hi kāryaṃ cet kim anyat kāraṇaṃ tataḥ .
ādhārādheyabhāvo hi tadananyasya neṣyate ..173..

3:174
kāryaparyāyamātraṃ vā vyomni vyomasthitau yathā .
yadāsau kāraṇaṃ kiṃ tad yenāśūnyaṃ tad iṣyate ..174..

3:176
jātā ghaṭādayo dṛṣṭā dṛṣṭe hetur nirarthakaḥ .
dṛṣṭapratītibādhaivaṃ bādhikā bhavatīti cet ..176..

The arising of a pot, etc. is perceived by the means of knowledge accessible to an ordinary ignorant person. We do not deny its validity from the conventional point of view.

3:177
dṛṣṭaṃ janma ghaṭādīnāṃ bālasāmānyayā dhiyā .
pratiṣedhas tathā nāyaṃ nāto doṣo yathoditaḥ ..177..

3:178
na rūpālambanā buddhiḥ svasaṃvedyāsti tattvataḥ .
yato no na hi tadbādhā bādhikā tadajātitaḥ ..178..

The experience of ordinary people does not invalidate the ideas of the wise men. The word of people blinded by ignorance does not qualify as truth.

3:181
vidvannītivicāraṃ ca na pratītiḥ prabādhate .
nāvidyāpaṭalāndhānāṃ tattve 'dhikriyate vacaḥ ..181..

Moreover, the grossness of the eye is not created by its causes, because it does not exist beforehand.

3:183
kiṃ ca yac cakṣuṣaḥ sthaulyaṃ na tat tatpratyayaiḥ kṛtam .
prāgasattvād yathā kuṇḍaṃ jñeyatvād vāpi bhoktṛvat ..183..

We accept the existence of the experiencer from the perspective of conventional truth.

3:184
sāmānyena ca saṃvṛtyā bhoktrādyabhimataṃ hi naḥ .
nāto dṛṣṭāntadoṣo 'pi kvacid atropapadyate ..184..

3:185
abhivyakter adoṣaś cet kiṃ kena vyajyate yathā .
yathā ghaṭaḥ pradīpena nābhivyaktiḥ sato yataḥ ..185..

3:186
saṃvṛtyāpi pradīpena prakāśasahito ghaṭaḥ .
kriyate tanmatir vāpi pratipakṣodayo 'pi vā ..186..

The unmanifested, like the sky-flower, does not become manifest. Equally, no change is possible for puruṣa and the primary matter held by Sāṃkhya to be eternally existent.

3:187
vyajyate nānabhivyaktam avyaktatvāt khapuṣpavat .
svanītyā vā yathā bhoktā pradhānaṃ ceti nirdiśet ..187..

3:188
na vā sarvagato bhoktā nāhetuś cetano na ca .
yadi tasyāpy abhivyaktir avyaktatvaṃ ca hīyate ..188..

If primary material cause (pradhāna) were to become manifest, it would become transformed and a result, whereby its unchangeableness would be lost.

3:189
kāryaṃ pariṇataṃ yac ca pradhānaṃ vaḥ prasajyate .
vyaktipradhānarūpeṇa kāryatve 'vikṛtiḥ katham ..189..

3:190
vyañjakā yasya ye ceṣṭā na te tadvyañjakā matāḥ .
kāraṇatvādihetubhyo dadhnastantvādayo yathā ..190..

3:191
tantvāder api tacchakter dṛṣṭāntanyūnateti cet .
tan na tantvādibhāvena na te tadvyañjakā yataḥ ..191..

As production from oneself and production from another have been refuted, production from both oneself and from something else is untenable.

3:192
svaparasmān na janmeṣṭaṃ na ca sadasadātmanaḥ .
yato nobhayavādo 'sti yuktitaḥ prāk parīkṣitaḥ ..192..

3:193
saṃvṛtyāpi na kāryasya pratyayair vyaktir iṣyate .
tadbhedānuvidhāyitvād ghaṭasyeva mṛdādibhiḥ ..193..

Even from the perspective of conventional truth, it is untenable that an entity is produced without a cause, because it has both universal and specific characteristics.

3:194
saṃvṛtyāpi hi nākasmāj jātaṃ cakṣur itīṣyate .
sāmānyena ca tadyogād viśeṣeṇa ca kuṇḍavat ..194..

3:196
jātyantaraniruddho hi notpannaḥ śivako mataḥ .
nāśitvāt tadyathā kuṇḍaṃ kāryatvād veti cen matam ..196..

3:197
na kuṇḍaṃ kuṇḍarūpeṇa niruddhaṃ jāyate yathā .
tathā cec chivako 'bhīṣṭa iṣṭam eva prasādhyate ..197..

3:198
atha niruddhahetutvaṃ hetor evaṃ viruddhatā .
saṃtatyā ced anaṣṭasya syād evaṃ vyabhicāritā ..198..

3:199
asti garbhādibuddheḥ prāganantaraniruddhadhīḥ .
jñeyabhedena tadbhedād dhītvād vāpi tadūrdhvavat ..199..

3:200
caitrasya śabdabuddhir yā rūpabuddhiś ca jāyate .
jñeyabhedāt tayor aikyaṃ bhinnasaṃtānayor yathā ..200..

3:201
dṛṣṭāntāsaṃbhavas tasyā naikatvāj jāyate dhiyaḥ .
dhītvān nāpi tadekatvaṃ vyabhicārād dhiyānyayā ..201..

3:202
bālasya cyuticittaṃ cet sādhyate 'pratisaṃdhikam .
nāstikaiḥ cyuticittatvād arhaccaramacittavat ..202..

3:203
syād anaikāntiko hetur atītacyuticetasā .
jātismarādisadbhāvād uktanītyāpi tac ca sat ..203..

The mind at the time of death becomes a generator of another mind because it has ignorance.

3:204
cyuticittaṃ ca janakaṃ bhavaty evānyacetasaḥ .
sāvidyatvād anāryasya cittaṃ tajjanakaṃ yathā ..204..

3:205
svakarmajanitā neṣṭāḥ śarīrendriyabuddhayaḥ .
vināśitvād yathā kuṇḍaṃ paraloko 'sty ato na cet ..205..

3:207
akarmajanitatve ca vidyate na nidarśanam . 207

3:208
bhūtebhyaś ca kathaṃ buddhis tad atyantavilakṣaṇā ..208..

3:209
acetanānāṃ bhūtānāṃ caitanyaṃ madaśaktivat .
sūryakāntāgnivad vāpi jāyate jātimattvataḥ ..209..

3:210
madaśakter acaitanyād dṛṣṭāntanyūnatā hi te .
atulyajātihetutvād dhetoś cāpi viruddhatā ..210..

3:211
nādhyātmikāni bhūtāni boddhṛṇīti pratīyate .
kaṭhinādisvabhāvatvād bhūtatvād hi tadanyavat ..211..

3:212
ato garbhādivijñānaṃ vijñānāntarapūrvakam .
vidvadbhir avaboddhavyaṃ grāhakatvāt tadūrdhvavat ..212..

3:213
vatsaḥ pūrvakṛtābhyāsāj jātasyāhāram eṣate .
āhārārthaṃ parispandād yathā pariṇatendriyaḥ ..213..

3:214
nānaikāntikatā hetor ayaskāntopalādibhiḥ .
tadāhārābhyavahṛter dṛṣṭatvān nāpy asiddhatā ..214..

God is not the creator of the world, as it is the cause of pleasure only for some people.

3:215
kasyacit prītihetutvāl loko neśvarakartṛkaḥ .
vidadhāno yathā prītiṃ neśa īśvarakartṛkaḥ ..215..

Being unoriginated and uncaused, God is not the creator of the universe, just like a sky-flower cannot be the cause of the world.

3:216
ahetutvād ajāter vā neśo viśvasya kāraṇam .
yathākāśasya kusumaṃ neṣṭaṃ viśvasya kāraṇam ..216..

Just as a cowherd is not the ultimate cause of the world, God is not the ultimate cause of the universe on account of having a mind.

3:217
aśeṣasyāsya jagato neśvaraḥ kāraṇaṃ param .
cittavattvād yathā gopo na jagatkāraṇaṃ param ..217..

Any individual is not the lord of everything, because an entity is produced by the totality of causes. Nothing has a single creator.

3:218
sāmagryā bhāvanirvṛtteḥ kaścin neko 'sti neśvaraḥ .
na caikakartṛkaḥ kaścin nānaikāntikatāpy ataḥ ..218..

Far from proving him as such the unestablished qualifications applied to God such as 'unborn' and 'single' indicate the opposite.

3:219
seśvaraṃ cakṣurādīṣṭaṃ bahutvād yadi dāsavat .
ajātaikeśvarādiddherīśaḥ syāt tadviparyayaḥ ..219..

If opponents argue that the eye, etc. have a creator, because they have been produced, like a pot, this view of a creator has nothing to distinguish it from the position we have established.

3:220
sakartṛkam athābhīṣṭaṃ racitatvād ghaṭādivat .
anirdiṣṭaviśeṣeṇa kartā cet siddhasādhanam ..220..

3:221
atha nityaikasūkṣmādiviśeṣeṇa na te 'nvayaḥ .
anityamūrtajātatvadoṣāpattiś ca tasya va ..221..

If opponents argue for the conventional truth of God as the action which causes the manifoldness of the world, they prove what we have already established.

3:222
sattvabhājanasaṃkhyātalokavaicitryakāraṇam .
karmeśvaraś cet saṃvṛtyā siddham eva prasādhyate ..222..

3:223
etena kālapuruṣapradhānaparamāṇavaḥ .
kāraṇaṃ nāsya jagato viṣṇur veti niṣedhayet ..223..

3:224
dṛṣṭyandhakāravidhvaṃso buddhotpādo yatas tataḥ .
tadvad āyatanotpād iṣṭaś ced asad uttaram ..224..

Ultimately origination is untenable. On the conventional level, the Buddha comes into existence to get people to understand that nothing ever comes into existence.

3:225
adhvābhāvād anutpāde kasya kā dṛṣṭir iṣyate .
tadabhūtasya bodhāya buddhotpādasya kartṛtā ..225..

Refutation of eternalism and annihilationism

3:226
asuraś cet surān nānyaḥ katham evam aśāśvatam .
asuraś cet surād anyo 'nucchedo yujyate katham ..226..

Refutation of eternalism and annihilationism

3:227
avācyatve 'pi ghaṭavat katham ucchedavarjanam .
sadasattve 'pi nirvāṇe netarasyāsty atikramaḥ ..227..

3:228
yady utpādo niruddhasya katham evaṃ na śāśvatam .
anutpāde niruddhasya kathaṃ nocchedavāditā ..228..

3:229
saṃtānādravyasattvāc ca kasmād ucchedaśāśvataḥ .
tadabhāvād anutpādo yukto 'nucchedaśāśvataḥ ..229..

3:230
anutpādāya duḥkhasya buddhānāṃ dharmadeśanā .
atas tatphalasadbhāvād utpādo 'bhimato yadi ..230..

We respond that suffering does not arise, and the effect of the Buddha's teaching is the comprehension of that.

3:231
pūrvavat tadanutpādāt kasyānutpāda iṣyate .
nānutpādaḥ phalaṃ tasya tatparijñā tu tatphalam ..231..

Refutation of production from self or another

3:232
tenaiva tasyākaraṇāt svakṛtaṃ tan na yujyate .
anyenānyakriyāyogān na cānyakṛtam iṣyate ..232..

Suffering does not exist ultimately.

3:233
na svasaṃtānajaṃ duḥkham iṣṭaṃ sattvādyasaṃbhavāt .
adravyatvād abhedāc ca duḥkhaṃ tan nāpi saṃtateḥ ..233..

3:234
utpādinaḥ prasādyante saṃskārāś cakṣurādayaḥ .
sattvasaṃjñābhidheyatvād buddhavad yadi tattvataḥ ..234..

Ultimately the Buddha and other things do not arise and do not exist; they arise only conventionally.

3:235
notpādadharmo buddho no nātas tadvat tadudbhavaḥ .
ātmavat tadasattvād vā māyāvad vāstu saṃbhavaḥ ..235..

3:236
rūpaṃ na buddho bodhyatvād udayād vāpi loṣṭavat .
parābhāsātmabhāsatvād vijñānaṃ nendrajālavat ..236..

The Buddha is not considered to be a conglomeration of the aggregates on account of arising and passing away or being an object of cognition.

3:237
na buddho rūpiṇaḥ skandhāḥ skandhasaṃgrahato matāḥ .
udayavyayadharmitvāj jñeyatvād vāpi rūpavat ..237..

The Buddha is neither identical with nor completely different from the aggregates.

3:238
tannāśe nāśadoṣāc ca skandhā buddho na yujyate .
nānyo 'nyalakṣaṇābhāvād ātmavat sa kathaṃ ca naḥ ..238..

3:239
avācyo 'dravyasan neṣṭaḥ pūrvavat tannirākṛteḥ .
ghaṭavad vāpy avācyatvāt kathaṃ tadbuddhatā matā ..239..

The Buddha is seen by seeing dependent origination.

3:240
na pratītyasamutpādadṛṣṭeḥ saṃbuddhadarśanāt .
iṣṭa āyatanotpādaḥ pūrvavat tannirākṛteḥ ..240..

The Buddha's teaching refutes the extremes of eternalism and annihilationism.

3:241
na san nāsan sadasato na nityān nāpy ahetutaḥ .
nāpy asmān nāpy anasmāc ca śāśvatocchedavarjitaḥ ..241..

Existence, non-existence or both do not apply to arising.

3:242
na san nāsan na sadasann utpādo 'taḥ sakīdṛśaḥ .
darśanaṃ darśanāt tasya kathaṃ śāstuḥ pratīyate ..242..

3:244
uktadoṣamalāpāyāt saddharmolkāprakāśanāt .
kriyopakārarūpeṇa sāṃvṛtaṃ buddhadarśanam ..244..

3:245
māyopamasyābhūtatvāt tattvatas tannidarśanam .
apratarkyam avijñeyam anirūpyānidarśanam ..245..

It is free of marks, without resemblance, devoid of mental constructs, beyond words and to be perceived by the intellect (buddhi) of the viewer. That is seeing on account of non-perception.

3:246
nirnimittaṃ nirābhāsaṃ nirvikalpaṃ nirakṣaram .
paśyato buddhiboddhavyaṃ tad darśanam adarśanāt .. 246 ..

Precisely in that way, no [entity] exists ultimately on account of itself, others, both or apart from anyone. It is neither existent, non-existent nor otherwise.

3:247
tad evaṃ paramārthena na svataḥ parato na ca .
nobhayasmād akasmād vā na sad vāsan na cānyathā .. 247 ..

No entity whatsoever is produced or removed on account of a cause such as Viṣṇu (keśava), a god, men, primordial nature (pradhāna), atoms and so forth.

3:248
na keśaveśapuruṣapradhānāṇvādikāraṇāt .
jāyate vyajyate vāpi bhāvaḥ kaścit kathaṃcana .. 248 ..

All mental constructs are just so as a blow in the air, a variegated painting in the sky, or seeds which do not grow in it.

3:250
yathākāśe kaśāghāto vicitraṃ citrakarma vā .
bījāni vā na rohanti tathāsmin sarvakalpanāḥ .. 250 ..

3:252
kleśajñeyāvṛtitamastimirāpagame tathā .
na paśyati budhaḥ kiṃcit samyagjñānāmalekṣaṇaḥ .. 252 ..

3:253
yathā prasuptaḥ putrastrīvimānabhavanādikam .
paśyet siddhavaśāt tatra pratibuddho na paśyati .. 253 ..

Like that, having opened the eyes of the intellect (mati), he who has waken up from the quietude of the deep sleep of ignorance does not see anything established by convention.

3:254
saṃvṛtyādhigatāṃs tadvad unmīlitamatīkṣaṇaḥ .
ajñānanidroparamāt pratibuddho na paśyati .. 254 ..

Just as he who sees unreal ghosts in the darkness at night [does not see these] when the sun has risen, [so] he who has completely opened the eyes does not see at all.

3:255
niśi bhūtāny abhūtāni yathā tamasi paśyati .
pronmīlitākṣo 'bhyudite ravāv api na paśyati .. 255 ..

3:256
na paśyati tathā vidvāṃś cittacaitasagocaram .
samyagjñānaravidhvastasamastājñānavāsanaḥ .. 256 ..

An existent own-nature of the entities is not perceived since it is neither born from an own-nature nor perfected by an own-nature, like an illusory elephant.

3:257
svabhāvāpariniṣpatter ajāter vā svabhāvataḥ .
māyebhavan na bhāvānām īkṣate satsvabhāvatām .. 257 ..

Even though it is conventionally arisen or endowed with a cause, an existent own-nature of the entities is not perceived, like an illusory elephant.

3:258
utpattimattvāt saṃvṛtyā hetumattvād athāpi vā .
māyebhavan na bhāvānām īkṣate satsvabhāvatām .. 258 ..

The reasoning (mati) that ″entities are not existing″ is neither accepted since it is understood by way of mental concepts.

3:259
na santi bhāvā iti vā yathārthā na matir matā .
kalpanādvāranirvṛtteḥ sthāṇoḥ puruṣabuddhivat .. 259 ..

3:261
sadasad buddhiboddhavyaniṣedhād evam eva tu .
jāyate 'jātiyogena nirvikalpā matiḥ satām .. 261 ..

For all phenomena, since they are empty and since they are also not empty of that, an understanding which is not devoid of concepts is not accepted, just like before, since it is prevented by these.

3:262
śūnyatvāt sarvadharmāṇāṃ tadaśūnyatvato 'pi vā .
na niṣkalpā matir neṣṭā prāgvat tatpratiṣedhataḥ .. 262 ..

Since emptiness indeed is empty of an inhrerent nature of emptiness, etc., therefore the wise one does not see emtiness as 'emptiness' at all.

3:263
śūnyatādisvabhāvena yataḥ śūnyā hi śūnyatā .
na paśyati tato vidvāñ chūnyatety api śūnyatām .. 263 ..

3:268
abhijñeyādiniṣṭhātaḥ samatābodhato 'pi vā .
nirmāṇair vāpi bhavyānāṃ budhyambujavibodhanāt .. 268 ..

Due to identity there can be neither arising nor cessation of the phenomena (dharma) which are void of characteristics [and] one's own self and that of others are equally the same.

3:269
vilakṣaṇānāṃ dharmāṇām anutpādyānirudhya vā .
samatvenāpi samatāṃ samaṃ vā svaparātmanoḥ .. 269 ..

3:277
animitto nirābhāsān nirābhāsatayāpi hi .
ānimitto nirābhāso didṛkṣūṇāṃ kṛpātmanām .. 277 ..

[They are seeing him as] not arising, without aspects, free of change, luminous, equal and unequal, unlimited, free from concepts and without characteristic.

3:279
nirutpādaṃ nirākāraṃ nirvikāraṃ prabhāsvaram .
samāsamam aparyantaṃ nirvikalpam alakṣaṇam .. 279 ..

Those [Bodhisatva-s] who banished [physical] veneration, mental fabrications and words are paying homage to the protector and cosequently [we] bow to them.

3:281
namaskāramanaskāravyāhārādinirākṛtāḥ .
namasyanti hi ye nāthaṃ namas tebhyo 'pi bhāvataḥ .. 281 ..

This 'dharmakāya' of the Buddha-s who possess masses of infinite merit and immeasurable knowledge about what is to be known is calm of elaborations and auspicious.

3:284
anantapuṇyarāśīṇām ameyajñeyavedinām .
buddhānāṃ dharmakāyo 'yaṃ prapañcopaśamaḥ śivaḥ .. 284 ..

[The Dharmakāya / Tathāgata] is not perceptible by the eye of flesh, nor by the divine eye. He is difficult to be seen even by a cognition which is endowed with or free of concepts.

3:285
na māṃsacakṣuṣā dṛśyo na dṛśyo divyacakṣuṣā .
savikalpāvikalpena jñānenāpy eṣa durdṛśaḥ .. 285 ..

3:286
pāpātmanām iva svargaḥ saraṇānām ivāraṇā .
jātyandhānām ivādityaḥ tārkikāṇām agocaraḥ .. 286 ..

3:288
kiṃcit kathaṃcin nāpy asmāj jāyate vyajyate 'pi vā .
nātrāvatiṣṭhate kaścin nāpi kaścit pralīyate .. 288 ..

For him who is residing without conceptions on account of practicing this [dharmakāya / realization of tattva], where indeed should his mind be attached, hostile or deluded to?

3:292
etad abhyasyato hy asyānupalambhavihāriṇaḥ .
sajyate mānasaṃ kutra dviṣyate muhyate 'pi vā .. 292 ..

He who is risen from giving up what is liked or not liked is not tainted by the worldly phenomena, like a lotus by water. Where should there be [any] pain for him?

3:293
iṣṭāniṣṭaviyogādisaṃbhavo 'sya kuto rujaḥ .
na lipyate lokadharmair vāriṇeva saroruham .. 293 ..

He is not freed from saṃsāra yet he is freed from the pain of saṃsāra. He has not obtained nirvāṇa and yet he is as if he abides in nirvāṇa.

3:294
na nirgataś ca saṃsārāt saṃsārāc ca gatavyathaḥ .
asaṃprāptaś ca nirvāṇaṃ nirvāṇa iva ca sthitaḥ .. 294 ..

By the power of compassion he climbs the peak of the Mt. Meru of understanding (prajñā) [and] without sorrow he looks upon the suffering world that is tormented by sorrow.

3:296
sa prajñāmeruśikharam āruḍhaḥ karuṇāvaśāt .
aśokaḥ śokasaṃtaptaṃ prekṣate duḥkhitaṃ jagat .. 296 ..

3:297
sa tadā karuṇārdreṇa lokam ālokya cakṣuṣā .
vikalpaśilpasaṃbhūtakalpanājālasaṃvṛtam .. 297 ..

3:298
janmamṛtyujarārogaśokaśalyavraṇāturam .
dīnaṃ kṛpaṇam asvastham anātham aparāyaṇam .. 298 ..

3:299
mahāduḥkhaughapatitaṃ duḥkhopaśamavāñchayā .
pravṛttaṃ mūḍhamanasaṃ duḥkhahetuvivṛddhaye .. 299 ..

The nectar of truth (tattvāmṛta) is auspicious, calm of elaborations and unstained like the autumnal sky.

3:300
śive prapañcopaśame śaradgagananirmale .
tattvāmṛte nirālokadhīpracāram alocanam .. 300 ..

For the benefit of all sentient beings he sends forth rivers with meritorious, pure waters that spring from the mountain of generosity (dāna) and so forth.

3:303
dānādiśailaprabhavāḥ puṇyāmalajalāḥ śubhāḥ .
sarvasattvahitāyaiva pravartayati nimnagāḥ .. 303 ..

He removes all poverties, begging and suffering for everyone who is in need (arthin), at any time through all kinds of personal wealth, beginning with the outer one.

3:304
sarvebhyaḥ sarvadā sarvabāhyādyātmikavastunā .
arthibhyaḥ sarvadāridryayācñāduḥkhān apohati .. 304 ..

In each birth he is surrounded by attendents who are devoted, pure, loyal and unlimited. He is like the ocean completely filled by streams of merit from many directions.

3:307
bhaktaśuddhopadhānāntaparivāro gatau gatau .
samudravad bahumukhaiḥ puṇyaughaiḥ paripūryate .. 307 ..

When his mind is workable and undistracted and he is endowed with intelligence (buddhi) furnished with the understanding of what is to be known, then he may remain as many eons as he wishes.

3:308
dakṣāvikṣiptacittaś ca jñeyādhigamavijñayā .
yuktaḥ sahajayā buddhyā tiṣṭhet kalpān yathepsitān .. 308 ..

[The Bodhisatva] is thoroughly teaching the maturation of karma by arts and performance, and effecting whatever is desired out of the wish to benefit the people.

3:310
śilpakarmābhisaṃskārakarmapākapradarśanam .
yathābhīṣṭopapattiś ca jagaddhitavidhitsayā .. 310 ..

[He is] showing the worldly realms as filled with the bodies of the Buddha(s) [and] fully displaying complete realization and the Buddha-fields at the time he wishes.

3:311
darśanaṃ lokadhātūnāṃ pūrṇānāṃ buddhavigrahaiḥ .
yatheṣṭakālāsaṃbodhabuddhakṣetrapradarśanam .. 311 ..

He has the understanding of the placing of the dharma-s and attained nāma and so forth.

3:312
darśanaṃ jñeyatattvasya sarvasya jñānacakṣuṣā .
dharmavyavasthāveditvaṃ nāmādīnāṃ ca lābhitā .. 312 ..

[He is] causing the infinite worlds to shake at once by exposing magical powers, or gradually [he is] causing rain or fire from [his] body.

3:313
prakampanam anantānāṃ lokānām ṛddhijṛmbhaṇāt .
yugapat kramaśo vāpi kāyajvalanavarṣaṇam .. 313 ..

[He is] emanating the entire infinite directions with his own radiance [or] exposing the hells in order to agitate the gods and so forth.

3:314
sarvāsām apy anantānāṃ svābhayā sphuraṇaṃ diśām .
saṃvegāya surādīnāṃ nirayādipradarśanam .. 314 ..

3:315
aprameyādbhutācintyaguṇaratnojjvalatviṣām .
darśanaṃ lokabandhūnāṃ buddhānāṃ caiva parṣadaḥ .. 315 ..

3:316
suvarṇamaṇivaiḍūryamuktāvajrendranīlatām .
vāñchan mahāmahīdhrāṇāṃ karoty agneś ca śītatām .. 316 ..

By his noble, physical body which is not even blocked by diamonds and so forth he instantaneously performs marvellous activities [such as to] vanish and appear in all directions.

3:317
udāreṇa śarīreṇa vajrādiṣv apy asaṅginā .
kṣaṇāt karoti sāścaryaṃ sarvadikṣu gatāgatam .. 317 ..

And he manifests infinite world spheres complete entering into His own body or into the subtlest atoms, entirely without any harm for the sentient beings.

3:318
svakāye paramāṇau vā saṃpraveśanadarśane .
anantalokadhātūnāṃ sattvapīḍāṃ vināpi ca .. 318 ..

3:319
lokadhātūn aṇos tulyān aṇor vā tatpramāṇatām .
saṃkṣepaprathane vāñchan karoty ūrdhvam adho 'pi vā .. 319 ..

Furnished with the proper size, splendor, color, voice and ways of action for them he approaches the assembly of [gods] such as Brahmā and so forth who desire to be trained.

3:320
tatpramāṇaprabhāvarṇasvareryapathasaṃpadā .
brahmādyāḥ parṣado 'bhyeti vineyavininīṣayā .. 320 ..

Among them, his appearing and disappearing not known by anyone, he completely overpowers the others out of compassion.

3:321
āvirbhāvatirobhāvāvajñātas tatra kenacit .
paravyabhibhavaṃ caiva karoti karuṇer itaḥ .. 321 ..

[And] he bestows confidence and pleasure to those who lack insight.

3:322
gatisthānoktiṣu vaśaṃ jagat sthāpayatīcchayā .
pratibhānavihīnānāṃ pratibhānasukhapradaḥ .. 322 ..

While filling the directions with manifold emanations according to those who are to be trained, he cause extramundane pleasure by rains of the jewels of teaching.

3:324
yathāvineyaṃ nirmāṇair nirmāṇaiḥ pūrayan diśaḥ .
karoty alaukikīṃ prītiṃ deśanāratnavṛṣṭibhiḥ .. 324 ..

During the origination and destruction of the infinite worldly realms [he] completes the perfect Buddha-fields consisting of the immeasureable bodies of the three times.

3:325
tryadhvāpramāṇakāyatvaṃ saṃbuddhakṣetrasaṃpadam .
ameyalokadhātūnāṃ saṃvartanavivartane .. 325 ..

3:326
svakāye sugatakṣetraṃ tad vā svaṃ kāyam ātmani .
svakṣetre saugataṃ kāyam icchayā cādhitiṣṭhati .. 326 ..

A sound emitted from the rays of light from the pores of [His] skin, from musical instruments (tūrya) from the intermediate space between heaven and earth, or from [His] emanations is filling the worlds with an all-pervading, deep and exalted sounding melody which is delightful to hear [and] clear and charming as the [sound] of a cuckoo.

3:327-328
raśmibhyo romakūpebhyas turyebhyo vāntarikṣataḥ .
nirmāṇebhyaś ca niścārya śravaṇotsavabhūtayā .. 327 ..

vyāptāparyantayā spaṣṭakalaviṅkamanojñayā .
gambhīrodāranādinyā lokānāpūrayan girā .. 328 ..

He (the Bodhisatva) knows in which respect, in which way and how long the mind of whom of those many beings is afflicted, with attachment, pure, endowed with pleasure and suffering, inferior, moderate, superior, advanced or truely concentrated etc..

3:330-331
kliṣṭaṃ sānuśayaṃ śuddhaṃ sukhaduḥkhādiyogi ca .
hīnaṃ madhyaṃ praṇītaṃ vā samyakpraṇihitādi ca .. 330 ..

yeṣāṃ yatra yathā yāvac cittaṃ bhavati dehinām .
teṣāṃ tatra tathā tāvad bahūnām api vetti tat .. 331 ..

He remembers and causes others to remember the previous lives of the sentient beings and of himself, everywhere and with the distinctions of name and lineage and so forth.

3:334
pūrve nivāsaṃ sarvatra sattvānāṃ svātmano 'pi vā .
smarati smārayaty anyān nāmagotrādibhedataḥ .. 334 ..

He knows the births, deaths and transmigrations of the sentient beings everywhere in the various lives, being the result of the various bad and good actions.

3:335
nānāgatiṣv aniṣṭeṣṭacitrakarmaphalasthitān .
cyavamānāṃś cyutān jātān vetti sarvatra dehinaḥ .. 335 ..

Without even moving from His own field, he is creating out of His own wish in so many buddhafields as many bodies as there are grains of dust in the infinite realms, each single one among them having equally many hands, heads and tongues.

3:337-338
ākāṅkṣamāṇo 'paryantalokadhāturajaḥsamān .
buddhakṣetreṣu tāvatsu svakṣetrād acalo 'pi san .. 337 ..

nirmāya svecchayā kāyān ekaikasmiṃś ca tāvataḥ .
pāṇīn mūrdhnaś ca taj jihvāḥ pratyekaṃ cāpi tāvatīḥ .. 338 ..

3:339
gandhapuṣpapuṭaiś citrair jāhnavīsikatopamaiḥ .
merumātraiḥ sphuradgandhasphītottamasugandhibhiḥ .. 339 ..

3:340
saṃbuddhebhyo vibuddhebhyo jagaddhitavidhau pare .
pūjāṃ vidhatte bhaktyārdraḥ stutibhiḥ staiti cāsakṛt .. 340 ..

3:341
ratnacchatravitānādyair muktājālapariṣkṛtaiḥ .
apramāṇaiḥ sphuradratnakiraṇāṅkuradanturaiḥ .. 341 ..

3:343
kūṭāgārair jvaladratnaprabhādīpaśatojjvalaiḥ .
abhraṃlihaiś ca kurvadbhiḥ svaprabhāśavalā diśaḥ .. 343 ..

The skillful [Bodhisatva] listens continuously to the manyfold teaching[s] of them (i.e. the Tathāgata-s) and expounds [these] to others without omitting or adding a single word or letter.

3:344
sa tebhyo 'nekaparyāyāṃ deśanāṃ cāsakṛt kṛtī .
śṛṇoti vakti cānyebhyo 'nyūnādhikapadākṣarām .. 344 ..

He is exalted by uncountable accumulation of merit and understanding (prajñā) from immeasurable eons, having accomplished the perfection he is a supreme person.

3:345
ameyakalpāsaṃkhyeyapuṇyajñānacayocchritaḥ .
gatvā pāramitāpāramityevaṃ puruṣottamaḥ .. 345 ..

Having become the sun of a Complete Buddha, he causes the awakening to the lotus-ponds of fit intellects by the unstained, cleansing rays of [His] teachings.

3:346
bhūtvā saṃbuddhasavitā bhavyabuddhyambujākaram .
bodhayaty uktikiraṇair amalair malahāribhiḥ .. 346 ..

By the waters of his speech which are more cooling than the Himālaya-s, the moon or sandalwood, he extinguishes the heat of the fire of the defilements in the minds of the sentient beings.

3:347
tuṣārahāraśītāṃśucandanādhikaśītalaiḥ .
manaḥkleśāgnisaṃtāpaṃ dehināṃ hanti vāgjalaiḥ .. 347 ..

With the great rafts of the three vehicles (yāna) he quickly saves the beings from the ocean of existence with its whirlpools of birth, its waves of suffering and its sea-monsters of death.

3:348
janmāvartād duḥkhavīcer mṛtyugrāhād bhavodadheḥ .
tārayaty āśu janatāṃ yānatrayamahāplavaiḥ .. 348 ..

The people who are guided by the law of ignorance hasten around in existence, those whose eyes have been opened through understanding (prajñā) reach nirvāṇa.

3:350
dravantaṃ bhavakāntāram avidyādharmadeśikam .
janaṃ nayanti nirvāṇaṃ prajñonmīlitacakṣuṣam .. 350 ..

Out of compassion he awakens with the sounds of the drum of the teaching those helpless beings who for long time sleep the sleep of ignorance in existence.

3:352
ciram ajñānaśayitān anāthān prāṇino bhave .
prabodhayati kāruṇyād deśanāpaṭahasvanaiḥ .. 352 ..

Because of having conquered the four Māra-s, he liberates those from their fetters who are since long time bound by the chains of craving in the prison of saṃsāra.

3:353
tṛṣṇānigaḍabaddhānāṃ ciraṃ saṃsāracārake .
karoti bandhanirmokṣaṃ caturmāraparājayāt .. 353 ..

By the pure taste of the Nectar of Understanding (prajñāṃrta) he satisfies those beings who like fire cannot be satisfied by anything divine or human.

3:354
hutāśavadatṛptānāṃ viṣayair divyamānuṣaiḥ .
karoti dehināṃ tṛptiṃ prajñāmṛtarasaiḥ śubhaiḥ .. 354 ..

By the pure taste of the Nectar of Understanding (prajñāṃrta) he satisfies those beings who like fire cannot be satisfied by anything divine or human.

3:354
hutāśavadatṛptānāṃ viṣayair divyamānuṣaiḥ .
karoti dehināṃ tṛptiṃ prajñāmṛtarasaiḥ śubhaiḥ .. 354 ..

In the assemblies he sounds the lion's mighty roar of emptiness repelling the intoxicating pride in the knowledge of the untamed elefants of heretics.

3:355
durdāntatīrthyamātaṅgajñānamānamadāpaham .
parṣatsu śūnyatāsiṃhamahānādaṃ nadaty api .. 355 ..

[He is endowed with] an unequalled form that is surrounded by a halo in the sky, appearing like the bow of Mahendra. It has the radiant splendour of the primary and secondary marks which remain in the [proper] place, it is ornamented by fortune, attracting the mind and the eyes, overpowering every splendour.

3:356-357
mahendracāpasaṃkāśavyomābhāpariveṣiṇā .
deśasthottaptasaṃpūrṇalakṣaṇavyañjanaśriyā .. 356 ..

lakṣmyalaṃkārabhūtena manonayanahāriṇā .
rūpeṇāpratirūpeṇa sarvaśobhābhibhāvinā .. 357 ..

And with [his] miraculous voice that has sixty aspects he captivates the minds of the gods, asura-s, men and so forth.

3:358
saprātihāryayā caiva saṣaṣṭyākārayā girā .
surāsuranarādīnām āvarjayati mānasam .. 358 ..

With [his] body and voice which are equal to the wishfulfilling jewel the Lord of the Universe assumes every form out of the wish to benefit those who are to be trained.

3:359
sa cintāmaṇikalpena vapuṣā vacasāpi ca .
vineyārthavaśād datte viśveṣo viśvarūpatām .. 359 ..

Thus, the wise one who gone this path obtains the greatness (i.e. Buddhahood) which, to start with, is a mine of uncountable and immeasurable extraordinary qualities.

3:360
ityevam ādyasaṃkhyeyāmeyādbhutaguṇākaram .
māhātmyaṃ labhate vidvān etāṃ pratipadaṃ śritaḥ .. 360 ..

3:360
tattvajñānaiṣaṇā nāma tṛtīyaḥ paricchedaḥ

4:1
durvigāhāmimāṃ nītiṃ boddhuṃ durbalaśaktayaḥ .
asthānatrāsasaṃrabdhāḥ prāhurhīnādhimuktayaḥ ..1..

4:2
nirvikalpadhiyaḥ śāstuḥ śarīraṃ nāśrayaḥ kila .
śarīratvāccharīraṃ hi yathā gopasya neṣyate ..2..

4:3
samyagdṛṣṭyādimārgeṇa pratītena pratīyate .
saṃbuddhānāṃ mahābodhirbodhitvācchiṣyabodhivat ..3..

Although the path may be the same, the Teacher is omniscient due to the excellence of his faculties.

4:4
indriyātiśayācchāstuḥ sarvajñajñānasaṃbhavaḥ .
mārgābhede yathābhīṣṭāḥ kasyacit pratisaṃvidaḥ ..4..

4:5
etenaiva ca mārgeṇa jñeyāvaraṇasaṃkṣayaḥ .
caitasatve sati vṛteḥ kleśāvṛtivadiṣyate ..5..

4:6
mahāyāne'pyayaṃ mārgaḥ sarvavittvāptaye muneḥ .
yānāntaratvāt pratyekabuddhayāne yatheṣyate ..6..

4:7
na buddhoktirmahāyānaṃ sūtrāntādāvasaṃgrahāt .
mārgāntaropadeśād vā yathā vedāntadarśanam ..7..

4:8
phalahetvapavādād vā yathā nāstikadarśanam .
aṣṭādaśanikāyāntarbhāvābhāvānna niścitam ..8..

If a cognition apprehends objects such as material form and also is aware of itself, it must exist. So someone who holds the doctrine of no-arising also contradicts perception.

4:9
rūpādyālambanā buddhiḥ svasaṃvedyāpi vidyate .
yataḥ pratyakṣabādhāpi jāyate'jātivādinaḥ ..9..

4:10
tattvato hi na bhāvānāṃ janmetyevaṃ viśeṣaṇāt .
na pratyakṣapratītibhyāṃ bādhā saṃbhavatīti cet ..10..

4:11
agamyā paramārthena gamyāstrītvād yathetarā .
ityevamapi vastuḥ syānnirdoṣaṃ doṣavad vacaḥ ..11..

4:12
satyadṛṣṭirna cet tattvaṃ tattvābhāvaḥ prasajyate .
yonākadevadeśyaṃ vā tattvaṃ tacca na hīṣyate ..12..

4:14
atha ceto'stitā neṣṭā cittamātraṃ na vo jagat .
jagatpakṣīkriyāyāṃ ca hetūdāharaṇe na vaḥ ..14..

4:15
tatra prāguktanītyā tu svanītivipadaṃ paraḥ .
yadamṛṣyannupādikṣat tanna yuktamitīṣyate ..15..

The Buddha's cognition is non-conceptual, because it has the no-self of persons and dharmas as its object.

4:16
nirvikalpā matiḥ śāsturnairātmyālambanā matā .
yathā pudgalanairātmyaviṣayā buddhirityataḥ ..16..

4:17
sādhanaṃ bādhyate tasya viruddhāvyabhicāriṇā .
prāyogikādibuddhīnāmutpādo yanniṣidhyate ..17..

Awakening is the no-arising of cognition, as that is consistent with the reality of its object, i.e. its insubstantiality.

4:18
jñeyasya sarvathāsiddheryastatrānudayo dhiyaḥ .
so'yaṃ bodhyo'bhisaṃbodhau jñeyatattvāviparyayāt ..18..

The Buddha's cognition is free from the concepts of substantial existence and so forth. Its locus is indeed not the manifestation body, but the enjoyment body.

4:19
sā svabhāvavikalpādirahitābhimatā matiḥ .
tadāśrayaniṣedhaścet sādhyameva prasādhyate ..19..

It is called peaceful and so forth by superimposing concepts.

4:20
kalpanāṃ ca samāropya tacchāntatvādideśanā .
samyagdṛṣṭyādimārgaṃ ca bhavatyabhyasato yadā ..20..

The path to awakening consists of right vision that is no vision, no thought, no speech, no action, no livelihood, no effort, no mindfulness and no concentration.

4:21
adarśanamasaṃkalpo vāgavyākṛtirakriyā .
anājīvo'samārambho'saṃpramoṣo'sthitistathā ..21..

4:22
tadānenaiva mārgeṇa buddhabodhirmatā hi naḥ .
siddhasādhanadoṣo'to bhāvanā vā parīkṣyatām ..22..

Tradition and practice accord with reality.

4:23
yadāgamenāvidhuramanumānānusāriṇām .
tat tattvaṃ bhāvanā cāsya tathaivābhimatā satām ..23..

4:24
sa buddho yena tad buddhamanyathā mātṛmodakam .
na buddhoktirmahāyānamityatrāpyeṣa nirṇayaḥ ..24..

4:25
buddhabodhyāptaye cāyaṃ nālaṃ mārgaḥ puroditaḥ .
duḥkhādyākārato bodhāt pratyekajinamārgavat ..25..

4:26
anumānena bādhaivaṃ parapakṣasya jāyate .
dṛṣṭāntāsaṃbhavo vāpi tadvadvṛtternirākṛtiḥ ..26..

4:27
nānutpādakṣayajñāne yathārthe paramārthataḥ .
bhrāntivat savikalpatvāt tadbodhaḥ kasya tattvataḥ ..27..

4:28
heturyānāntaratvākhya etenaiva gatottaraḥ .
kathaṃ cāvṛtisadbhāvādarhannarhati nirvṛtim ..28..

4:29
kliṣṭāvidyāprahāṇāccet tanmuktirbuddhavanmatā .
tadasat tadasadbhāvānmukhyanirmāṇabuddhayoḥ ..29..

In Mahāyāna the path does not lead to the perfect awakening in the ultimate sense, because it is conceptual.

4:30
na tattvato mahāyāne mārgaḥ saṃbuddhabodhaye .
savikalpanimittatvāt sākṣāllaukikamārgavat ..30..

4:31
atha syād yadyabhūto'yaṃ mārgaḥ kleśakṣayo'pyasan .
abhūtatvād yathā sthāṇau narajñānānna tatkṣayaḥ ..31..

It is like the cognition that a rope is a bunch of vines, which serves as an antidote to a scared person's mistaken idea that a rope is a snake.

4:32
rajjvāṃ sarpa iti bhrānteryathā trastasya kasyacit .
latākularajjujñānaṃ pratipakṣo'pi jāyate ..32..

The opponent loses the argument, as the reason given is inconclusive: something unreal is not necessarily ineffective.

4:33
hetuḥ savyabhicāro'to vādatyāgaśca vādinaḥ .
saṃkleśapratipakṣatvametena vihitottaram ..33..

Mahāyāna is the Buddha's teaching, because it shows that there is no self, etc., and because, like Śrāvakayāna, it demonstrates the greatness of the three jewels.

4:34
mahāyānaṃ ca no bauddhaṃ nairātmyādiprakāśanāt .
ratnatritayamāhātmyaprathanācchiṣyayānavat ..34..

The teachings of Mahāyāna, beginning with the four noble truths, are included in the Buddhist canon.

4:35
pratitarkeṇa bādhāto hetośca syādasiddhatā .
mahāyānoktasatyādisaṃgrahād vinayādiṣu ..35..

The opponent's reason for considering Mahāyāna a different path is rejected, because the eightfold path to omniscience is taught in Mahāyāna.

4:36
sarvajñatāptaye mārgaḥ samyagdṛṣṭipuraḥsaraḥ .
yasmādukto mahāyāne tasmāddhetorasiddhatā ..36..

If one holds that suffering arises and ceases, why not accept that it is empty of own-nature (svabhāva)?

4:37
duḥkhotpattinirodhokternājātaṃ duḥkhamiṣyate .
jātaṃ duḥkhasvabhāvena śūnyaṃ tat kiṃ na gṛhyate ..37..

Suffering is empty of own-nature because it is conditioned, like illusion or the aggregates.

4:38
saṃskṛtatvād yathā māyā skandhā vānāsravā yathā .
duḥkhasatyamatiḥ kiṃ te samyagdarśamatirmatā ..38..

4:39
duḥkhā ca vedanā duḥkhaṃ jātyāderduḥkhatā katham .
vināśastasya duḥkhaṃ ca duḥkhatvaṃ hetumārgayoḥ ..39..

4:40
hetutvataścet syād duḥkhaṃ duḥkhaṃ samudayo bhavet .
bhāktatvāccāpi duḥkhasya tajjñānaṃ duḥkhadhīḥ katham ..40..

Knowledge that has suffering as its object is not ultimately true, because it is knowledge that a certain thing is suffering.

4:41
na duḥkhaviṣayaṃ jñānaṃ tattvataḥ satyamiṣyate .
duḥkhatastatparijñānād yathā vedhādiduḥkhadhīḥ ..41..

4:42
heturna duḥkhahetutvād yuktaḥ samudayātmakaḥ .
yathā khaḍgābhighātādi caittatvād vāpi mārgavat ..42..

4:43
na duḥkhahetuviṣayā duḥkhādyākārabodhataḥ .
matistathyā matā yadvat tadanyā duḥkhahetudhīḥ ..43..

If there is no arising, there is no cessation. Something that arises can cease, but that which does not arise, like a flower in the sky, cannot cease.

4:44
ajāte na nirodho'sti prāguktapratiṣedhataḥ .
jāterniṣedhānnājāteḥ khapuṣpasyeva yujyate ..44..

Arising and cessation are not ultimately real.

4:45
niruddhaśca nirodhaḥ syāt so'jāto janmanā yadā .
neṣyate kiṃ tadā vidvān tvamanyaṃ satyato vada ..45..

The cessation of something that has not arisen is not cessation in the ultimate sense.

4:46
naivājātanirodho'pi nirodhaḥ paramārthataḥ .
anutpannanirodhatvādaprasaṃkhyānirodhavat ..46..

If cessation is impossible, how and whom can the path liberate?

4:47
nirodhāsaṃbhavādeva kiṃ mārgo mārgate tava .
ajātaśca kathaṃ mārgastasya kiṃ prāpayiṣyati ..47..

4:48
nāpavargāptaye mārgaḥ saṃskṛtatvāt tadanyavat .
nirodhālambanatvād vā yathetaranirodhadhīḥ ..48..

The apprehension of the four noble truths should be considered false, because it has universals as its object or because it is conditioned, like a false cognition.

4:49
sāmānyālambanatvād vā saṃskṛtatvādathāpi vā .
duḥkhādidarśanaṃ mithyā mithyājñānavadiṣyatām ..49..

As right thinking, right effort, and so forth are relative, the path is not ultimately true.

4:50
etena samyaksaṃkalpavyāyāmādimṛṣātvataḥ .
mārgasatyaṃ na satyaṃ te yujyate paramārthataḥ ..50..

It is not reasonable to practise in this way, but it is reasonable to practise by not seeing the four noble truths, as the actual state of the things we see is ever unseen, i.e. empty.

4:51
bhāvanātastathāyuktā yuktā duḥkhādyadarśanāt .
dṛśyasyādṛśyarūpeṇa sarvadā hi tathāsthiteḥ ..51..

4:52
athāpi drugdhabuddheḥ syāt kasyacinnanu bālavat .
na satyādarśanādiṣṭo mokṣo'pi bhavatāmiti ..52..

If there is no suffering and no one who suffers, who seeks liberation from what? Talk of liberation is erroneous; liberation is like a product of illusion.

4:53
duḥkhatadduḥkhyanutpāde kasya ko mokṣamicchati .
muktirmāyākṛtatvāt sā bhrāntyāvedhānnigadyate ..53..

4:54
sarvathādarśanānmuktirduḥkhādīnāṃ yato matā .
dṛṣṭāntāsaṃbhavastasmāt tathā hetorasiddhatā ..54..

4:55
ayameva yato mārgaḥ samyagdṛṣṭipuraḥsaraḥ .
mahāyāne'pi nirdiṣṭastasmāddhetorasiddhatā ..55..

4:56
vedānte ca hi yat sūktaṃ tat sarvaṃ buddhabhāṣitam .
dṛṣṭāntanyūnatā tasmāt sandigdhaṃ vā parīkṣyatām ..56..

As the teaching we adhere to excludes the concepts of being and non-being, we cannot be accused of holding a view that denies cause and effect.

4:57
sadasatkalpanāpoḍhaprajñācāravihāriṇām .
dṛṣṭiḥ kasya kutaśceṣṭā phalahetvapavādikā ..57..

Madhyamaka has no objection to the connection between cause and effect from the conventional point of view.

4:58
hetoḥ phalena saṃbandho yathā loke pratīyate .
tathā niṣidhyate nāsāvato hetorasiddhatā ..58..

The object of perception grasped by ordinary people is conventional.

4:59
sāṃvṛtaṃ bāladhīgrāhyaṃ vastu pratyakṣagocaram .
prāgvadatra samādhānāt tadbādhāpi na bādhikā ..59..

4:60
vidvannītivicāre hi na pratītiḥ prabādhate .
yathā nirātmakā dharmāḥ kṣaṇikāśceti jalpataḥ ..60..

Ordinary folk do not have as their object the reality of material form or emptiness of the self and so forth, because they have not attained inner wisdom.

4:61
na rūpatattvaṃ bālānāṃ viṣayatvamupārcchati .
adhyātmavidyāsaṃskārāt tadyathātmādiśūnyatā ..61..

Ordinary folk do not have an ultimate cognition of the reality of material form, just as they do not cognise nirvāṇa, because they are blinded by ignorance.

4:62
na rūpatattve bālānāṃ dhīryuktā pāramārthikī .
avidyāpaṭalāndhatvād yathā nirvāṇagocarā ..62..

Because of the qualification 'ultimately', the statement 'things do not arise' is not contradicted by perception and common sense.

4:63
tattvato hi na bhāvānāṃ janmetyevaṃ viśeṣaṇāt .
na pratyakṣapratītibhyāṃ bādhā kutrāpi bādhikā ..63..

4:64
śānteṣvākāśakalpeṣu dharmeṣu paramārthataḥ .
strītvādyasiddherdṛṣṭānte bādhā kasya kuto matā ..64..

4:65
gamyā tadgamanaṃ gantā yathaidad vidyate trayam .
agamyāgamanaṃ sādhyaṃ tathā ced doṣaditsayā ..65..

4:66
satyaṃ pratītibādhaivamasiddhaṃ tu viśeṣaṇam .
nāto'smadvidhibādhārtha samarthaṃ pratirūpakam ..66..

The wise know reality as free from conceptual proliferation, directly known, free from conceptual defilements, not one, not many, and peaceful.

4:67
niṣprapañcaṃ svasaṃvedyaṃ vikalpamalavarjitam .
nānātvaikatvarahitaṃ śāntaṃ tattvaṃ vidhurbudhāḥ ..67..

4:68
yonākadevadeśyatvaṃ nātastattvasya yujyate .
brahmādidevaprabhavaṃ devamāhuryataśca te ..68..

We do not dispute the existence in a general, conventional, sense of the sense spheres such as material form, etc.

4:69
rūpādyāyatanāstitvaṃ buddhiviṣaya iṣyate .
sāmānyena tadastitvaṃ sādhyaṃ tadiṣṭameva naḥ ..69..

4:70
bhautikādisvabhāvā hi rūpādyāyatanāstitā .
sādhyate cenna dṛṣṭāntaḥ pratitarkaśca bādhakaḥ ..70..

4:71
rūpādyāyatanaṃ neṣṭaṃ bhūtabhautikalakṣaṇam .
svātmanirbhāsadhījanmakāraṇatvād yathā manaḥ ..71..

4:73
vijñaptimātramityatra bāhyārthasya nirākriyā .
vākyārtha iti tattyāgāt pakṣahāniḥ kutaḥ satī ..73..

4:74
vāgnirvacanataḥ kaścit kriyate na praśāntadhīḥ .
vidvāṃsastatra bhotsyante vacasaḥ sāraphalgutām ..74..

5:1
anye pracakṣate dhīrāḥ svanītāvabhimāninaḥ .
tattvāmṛtāvatāro hi yogācāraiḥ sudeśitaḥ ..1..

རང་གི་ལུགས་ཀྱི་ང་རྒྱལ་གྱིས། །
མཁས་པར་རློམ་གཞན་འདི་སྐད་སྨྲ། །
དེ་ཉིད་བདུད་རྩིར་འཇུག་པ་དང་། །
རྣལ་འབྱོར་སྤྱོད་པས་ལེགས་བསྟན་ཟེར། ༎ 1

5:2
dvayābhāvasya sadbhāvādabhāvād vā dvayasya ca .
sadādibuddhiviṣayaḥ paramārtho mataḥ kila ..2..

དངོས་པོ་གཉིས་པོ་མེད་པའི་ཕྱིར། །
གཉིས་དངོས་མེད་པའི་ཡོད་པ་ནི། །
ཡོད་ལ་སོགས་པའི་བློ་ཡི་ཡུལ། །
དམ་པའི་དོན་དུ་འདོད་དོ་ལོ། ༎ 2

5:3
abhāvabhāvo nairātmyaṃ tathatā ca tathāsthitiḥ .
nirvikalpamatigrāhyaṃ tasyaivādhigamaḥpunaḥ ..3..

མེད་པའི་དངོས་པོ་བདག་མེད་པ། །
དེ་བཞིན་ཉིད་དང་ཆོས་གནས་དང་། །
རྣམ་པར་མི་རྟོག་བློའི་གཟུང་སྟེ། །
དེ་ཤེས་པར་ནི་བྱ་བ་ཡང་། ༎ 3

5:4
upalabdhiṃ samāśritya nopalabdhiḥ prajāyate .
nopalabdhiṃ samāśritya nopalabdhiḥ prajāyate ..4..

དམིགས་པ་ལ་ནི་བརྟེན་བྱས་ནས། །
མི་དམིགས་པ་ནི་རབ་ཏུ་སྐྱེ། །
མི་དམིགས་པ་ལ་བརྟེན་བྱས་ནས། །
མི་དམིགས་པ་ནི་རབ་ཏུ་སྐྱེ། ༎ 4

5:5
kalpitānupalabdheśca paratantrasya cāgrahāt .
svabhāvaṃ pariniṣpannamīkṣante tattvadarśinaḥ ..5..

བརྟགས་པ་ཉེ་བར་མི་དམིགས་ཤིང་། །
གཞན་གྱི་དབང་ཡང་གཟུང་མེད་པས། །
དེ་ཉིད་མཐོང་བ་ཡོངས་གྲུབ་པའི། །
ངོ་བོ་ཉིད་ལ་བལྟ་བ་ཡིན། ༎ 5

5:6
prajñapteḥ sanimittatvādanyathā dvayanāśataḥ .
saṃkleśasyopalabdheśca paratantrāstitā matā ..6..

བརྟགས་པ་རྒྱུ་མཚན་བཅས་ཕྱིར་དང་། །
གཞན་དུ་གཉིས་པོ་མེད་ཕྱིར་དང་། །
ཀུན་ནས་ཉོན་མོངས་དམིགས་པའི་ཕྱིར། །
གཞན་དབང་ཡོད་པ་ཉིད་དུ་འདོད། ༎ 6

5:7
prajñāpāramitānītiriyaṃ sarvajñatāptaye .
na tūtpādanirodhādipratiṣedhaparāyaṇā ..7..

ཤེས་རབ་ཕ་རོལ་ཕྱིན་ཚུལ་འདི། །
ཐམས་ཅད་མཁྱེན་ཉིད་ཐོབ་པ་ཡིན། །
སྐྱེ་དང་འགག་ལ་སོགས་པ་དག །
དགག་པ་ལྷུར་ལེན་མ་ཡིན་ནོ། ༎ 7

All the Tathāgatas' teachings are authoritative (pramāṇa) for us; coming from a reliable person, they are an authoritative source of knowledge.

5:8
atrocyate pramāṇaṃ naḥ sarvaṁ tathāgataṃ vacaḥ .
āptopadeśaprāmāṇyād bhadro hi pratipadyate ..8..

All the Tathāgatas' teachings are authoritative (pramāṇa) for us; coming from a reliable person, they are an authoritative source of knowledge.

འདིར་བཤད་དེ་བཞིན་གཤེགས་བཀའ་ཀུན། །
ཁོ་བོ་ཅག་གི་ཚད་མ་ཡིན། །
ཚད་མ་ཡིད་ཆེས་ལུང་ཡིན་ཕྱིར། །
བཟང་པོ་དག་ནི་སྒྲུབ་པར་བྱེད། ༎ 8

5:9
nāgamāntarasaṃdigdhaviparyastamatiḥ paraḥ .
tasmāt tatpratipattyarthaṃ tanmṛgyo yuktimannayaḥ ..9..

ལུང་གཞན་དག་གིས་ཐེ་ཚོམ་དང་། །
ལོག་པའི་བློ་ཅན་གཞན་མི་བྱེད། །
དེ་ཕྱིར་དེ་དག་སྒྲུབ་གཞུག་ཕྱིར། །
རིགས་པ་ལྡན་པའི་ཚུལ་བཙལ་བྱ། ༎ 9

5:10
dvayābhāvasya bhāvo hi virodhitvānna yujyate .
khapuṣpābhāvasattā vā na vā tadbhāvakalpanā ..10..

གཉིས་མེད་པ་ཡི་དངོས་པོ་ནི། །
རིགས་པ་མ་ཡིན་འགལ་བའི་ཕྱིར། །
ནམ་མཁའི་མེ་ཏོག་མེད་དངོས་སམ། །
དེ་དངོས་ཡིན་པར་བརྟག་མི་བྱ། ༎ 10

5:11
tattvataḥ kalpitābhāvāt tadabhedo mato yadi .
lakṣyalakṣavyavasthāyāṃ tattulyatvādanuttaram ..11..

གལ་ཏེ་ཡང་དག་བརྟགས་མེད་ཕྱིར། །
དེ་ལ་དབྱེ་བ་མེད་སྙམ་ན། །
མཚན་གཞི་མཚན་ཉིད་རྣམ་བཞག་ལ། །
དེ་ནི་མཚུངས་ཕྱིར་ལན་མ་ཡིན། ༎ 11

5:12
svarūpātyāgitā yāsya sā cet tadbhāva iṣyate .
tacca bhāvo'ta evāsau svarūpaṃ na jahāti cet ..12..

གལ་ཏེ་དེ་དངོས་མ་བཏང་གང་། །
དེ་ནི་དེ་དངོས་ཡིན་འདོད་ན། །
དེ་ལྟར་དངོས་ཉིད་མི་གཏོང་བ། །
དེ་ཕྱིར་དེ་ནི་དངོས་མ་ཡིན། ༎ 12

5:13
abhāvālambanaṃ jñānamevaṃ syāt tattvadarśinām .
na cāsau dharmanairātmyamasadbuddhernimittataḥ ..13..

དེས་ན་དེ་ཉིད་གཟིགས་རྣམས་ཀྱི། །
མཁྱེན་པ་དངོས་མེད་དམིགས་པར་འགྱུར། །
དེ་ཡང་ཆོས་བདག་མེད་ཡིན་1ཏེ། །
མེད་པའི་བློ་ཡི་རྒྱུ་ཕྱིར་རོ། ༎ 13

1 D (20b.3) reads ཡིན་. Hoornaert (2000) and Eckel (2008) both read མིན་.

5:14
abhāvālambanā buddhiravikalpā yadīṣyate .
nanvevamavikalpāpi rūpabuddhiḥ satī bhavet ..14..

གལ་ཏེ་དངོས་མེད་དམིགས་པའི་བློ། །
རྣམ་པར་མི་རྟོག་ཡིན་འདོད་ན། །
དེས་ན་གཟུགས་བློ་མི་རྟོག་པའང་། །
དམ་པ་ཡིན་པ་ཉིད་དུ་གྱུར། ༎ 14

5:15
grāhyābhāsatayā caiṣā yadi bhūtā na rūpadhīḥ .
hetuḥ syād vyabhicāryaivaṃ pratijñā cāvahīyate ..15..

གལ་ཏེ་གཟུང་བར་སྣང་འདོད་པས། །
གཟུགས་བློ་ཡང་དག་མ་ཡིན་ན། །
དེས་ན་གཏན་ཚིགས་འཁྲུལ་འགྱུར་ཞིང་། །
དམ་བཅས་པ་ཡང་ཉམས་པར་འགྱུར། ༎ 15

5:16
savikalpā ca bodhiḥ syācchāstuḥ sālambanāpi vā .
nirvikalpāpi dhīrna syāt svabhāvālambikā satī ..16..

ངོ་བོ་ཉིད་ལ་དམིགས་ཡིན་ན། །
སྟོན་པའི་བྱང་ཆུབ་རྟོག་ཅན་དང་། །
དམིགས་པ་ཅན་དུ་འགྱུར་བ་དང་། །
རྣམ་པར་མི་རྟོག་བློར་མི་འགྱུར། ༎ 16

5:17
cittamātropalambhena rūpādyagrahaṇaṃ na ca .
abhyupetapratītibhyāṃ pratijñā bādhyate yataḥ ..17..

སེམས་ཙམ་དུ་ནི་དམིགས་པ་དང་། །
གཟུགས་ལ་སོགས་པ་མི་འཛིན་ན། །
ཁས་བླངས་པ་དང་གྲགས་པ་ཡིས། །
དམ་བཅས་པ་ལ་གནོད་པར་འགྱུར། ༎ 17

5:18
nāpi rūpādivijñānaṃ vinārtheneti yujyate .
tathābhāsodayād yadvat svapne rūpādibuddhayaḥ ..18..

དེ་ལྟར་སྣང་བ་སྐྱེ་བའི་ཕྱིར། །
རྨི་ལམ་གཟུགས་སོགས་བློ་བཞིན་དུ། །
གཟུགས་ལ་སོགས་པ་དོན་མེད་པར། །
རྣམ་པར་ཤེས་ཞེས་བྱར་མི་རུང་། ༎ 18

5:19
yasmāt svapnādivijñānaṃ dharmālambanamiṣyate .
dṛṣṭāntanyūnatā hyevaṃ vastuno'pyapavāditā ..19..

གང་ཕྱིར་རྨི་ལམ་ལ་སོགས་པའི། །
རྣམ་ཤེས་ཆོས་ལ་དམིགས་པའི་ཕྱིར། །
དེ་ཕྱིར་དཔེ་ཡང་མེད་པ་དང་། །
ཡུལ་ལ་སྐུར་པ་འདེབས་པར་འགྱུར། ༎ 19

5:20
viṣayābhāsatā cet syāccittasyālambanaṃ matā .
viṣayābhāsatāṃ projjhya cittātmānyo'sti kīdṛśaḥ ..20..

གལ་ཏེ་ཡུལ་དུ་སྣང་བ་ཉིད། །
སེམས་ཀྱི་དམིགས་པ་ཡིན་འདོད་ན། །
ཡུལ་དུ་སྣང་བ་མ་གཏོགས་པར། །
སེམས་ཀྱི་བདག་ཉིད་གཞན་ཅི་ཡོད། ༎ 20

We do not accept that the mind has a double form like a crystal, because it arises in the form of the object.

5:21
neṣṭā sphaṭikavat tasya dvayābhātānyanibhodayāt .
upādānāt tatra jāto yato na sphaṭikakṣaṇaḥ ..21..

We do not accept that the mind has a double form like a crystal, because it arises in the form of the object.

གཞན་ལྟར་སྐྱེས་ཕྱིར་དེ་གཉིས་སྣང་། །
ཤེལ་དང་འདྲ་བར་མི་འདོད་དེ། །
ཉེ་བར་བཞག་ལས་དེར་སྐྱེ་བས། །
ཤེལ་གྱི་སྐད་ཅིག་མིན་ཕྱིར་རོ། ༎ 21

Consciousness does not have a double form, because it is not different from its potential, just as it is not different from the object-image.

5:22
tadapāye'nyathotpatterbhrāntatā tanmatermatā .
śaktyabhedānna dvayābhatā viṣayābhāvatātmavat ..22..

Consciousness does not have a double form, because it is not different from its potential, just as it is not different from the object-image.

དེ་འགགས་གཞན་ནི་སྐྱེས་པ་ལ། །
དེ་ཡི་བློ་ནི་འཁྲུལ་པར་འདོད། །
གཉིས་སུ་སྣང་མེད་ནུས་པ་ནི། །
ཐ་དད་མིན་ཕྱིར་ཡུལ་སྣང་བཞིན། ༎ 22

We do not accept that the mind has a double form, i.e. the form of itself and of something else like a reflection.

5:23
svaparābhāsatā neṣṭā cetasaḥ pratibimbavat .
sahakārānukāritvāt tasmād dvyābhāsatāsatī ..23..

We do not accept that the mind has a double form, i.e. the form of itself and of something else like a reflection.

སེམས་ནི་རང་དང་གཞན་སྣང་བ། །
ལྷན་ཅིག་འདྲ་བར་འབྱུང་བའི་ཕྱིར། །
གཟུགས་བརྙན་བཞིན་དུ་མི་འདོད་དེ། །
དེ་ཕྱིར་གཉིས་སུ་སྣང་མ་ཡིན། ༎ 23

We disagree that there being a means of knowledge and a result means that the mind has a double form, as these are established in a different way.

5:24
pramāṇaphalatābhāvādiṣṭā dvyābhāsateti cet .
anyathāpi hi tatsiddhestatklṛptirapi neṣyate ..24..

We disagree that there being a means of knowledge and a result means that the mind has a double form, as these are established in a different way.

གལ་ཏེ་ཚད་མ་འབྲས་ཡོད་ཕྱིར། །
གཉིས་སུ་སྣང་བར་འདོད་ཅེ་ན། །
གཞན་དུ་འང་དེ་དག་འགྲུབ་པའི་ཕྱིར། །
རྟོག་པ་དེ་ཡང་མི་འདོད་དོ། ༎ 24

5:25
bibhratā jāyamānena jñānena viṣayābhatām .
pramīyate prameyaṃ yat pramāṇaṃ tena tanmatam ..25..

ཡུལ་དུ་སྣང་བ་འཛིན་པ་ཡི། །
རྣམ་པར་ཤེས་པ་སྐྱེ་བཞིན་པས། །
གཞལ་བྱ་གང་ཡིན་འཇལ་བྱེད་པ། །
དེས་ན་དེ་ནི་ཚད་མར་འདོད། ༎ 25

5:26
tannirvṛttau ca dṛṣṭatvāt tannirvṛttiḥ phalaṃ matam .
anirdeśyasvarūpasya tathaivādhigamo yataḥ ..26..

[དེ་སྐྱེས་པ་ན་མཐོང་བའི་ཕྱིར། །
དེ་གྲུབ་པ་ནི་འབྲས་བུར་འདོད།1 ]
བསྟན་དུ་མེད་པའི་ངོ་བོ་ཉིད། །
དེ་བཞིན་རྟོགས་པ་གང་ཐོབ་པ། ༎ 26

1  These two phrases (དེ་སྐྱེས་པ་ན་་་་་འབྲས་བུར་འདོད།) are missing in the canonical recension of the text (D 3855: vol. 98, folio/line 21a.3), but are given in the commentary (D 3856: vol. 98, folio/line 207a.2).  Cf. Hoornaert (2000), p.89; Eckel (2008), p.403.


5:27
cittasvabhāvo bāhyo'rtho yadi sādhyo vivakṣitaḥ .
vijñānaviṣayatvena tadyathā samanantaraḥ ..27..

གལ་ཏེ་སྨྲ་འདོད་བསྒྲུབ་བྱ་བ། །
ཕྱི་དོན་སེམས་ཀྱི་དངོས་ཉིད་དེ། །
རྣམ་པར་ཤེས་པའི་ཡུལ་ཡིན་ཕྱིར། །
དཔེར་ན་དེ་མ་ཐག་བཞིན་ན། ༎ 27

5:28
pratyekaṃ caitasairhetoḥ syādevaṃ vyabhicāritā .
sūtreṣu cittamātroktiḥ kartṛbhoktṛniṣedhataḥ ..28..

དེས་ན་སེམས་བྱུང་སོ་སོ་ཡིས། །
གཏན་ཚིགས་འཁྲུལ་པ་ཉིད་དུ་འགྱུར། །
མདོ་ལས་སེམས་ཙམ་གསུངས་པ་ནི། །
བྱེད་པོ་ཟ་པོ་དགག་ཕྱིར་རོ། ༎ 28

5:29
vikalpitārthaśūnyaṃ ca vijñānaṃ yadi sādhyate .
akalpitārthasadbhāvānna syādarthanirākriyā ..29..

གལ་ཏེ་རྣམ་བརྟགས་དོན་མཐོང་བས། །
རྣམ་པར་ཤེས་པ་སྒྲུབ་བྱེད་ན། །
བརྟགས་པ་མ་ཡིན་དོན་ཡོད་ཕྱིར། །
ཡུལ་མེད་པར་ནི་མི་འགྱུར་རོ། ༎ 29

5:30
svapnabuddhisvabhāvenākalpitābhāvasaṃśayaḥ .
na nirālambanāpīṣṭā dṛṣṭāntasyāprasiddhitaḥ ..30..

རྨི་ལམ་ལ་ཡང་བརྟགས་མིན་པའི། །
ངོ་བོ་ཉིད་བློས་མ་ངེས་འགྱུར། །
དམིགས་པ་མེད་པར་མི་འདོད་དེ། །
དཔེ་ནི་རབ་ཏུ་མ་གྲུབ་ཕྱིར། ༎ 30

If there is an object of cognition, it is either a single atom or a collection, but neither is acceptable when rationally examined.

5:31
atha syād viṣayo hyekaḥ samūho vā bhaved dhiyaḥ .
yuktyā parīkṣyamāṇastu sa dvidhāpi na yujyate ..31..

If there is an object of cognition, it is either a single atom or a collection, but neither is acceptable when rationally examined.

ཅི་སྟེ་བློ་ཡུལ་རྣམ་གཉིས་ཏེ། །
གཅིག་དང་འདུས་པ་ཡིན་སྙམ་ན། །
རིགས་པས་ཡོངས་སུ་བརྟགས་པ་ན། །
དེ་ནི་གཉི་གར་མི་རིགས་སོ། ༎ 31

An atom is not the object of a cognition of material form, because it does not have the appearance of that [object], just as the material form of the eye is not the object.

དེ་ལ་གཟུགས་རྡུལ་གཅིག་པུ་ནི། །
གཟུགས་བློའི་སྤྱོད་ཡུལ་མ་ཡིན་ཏེ། །
དེ་སྣང་ཉིད་དུ་མི་འགྱུར་ཕྱིར། །
དབང་གཟུགས་སྤྱོད་ཡུལ་མ་ཡིན་བཞིན། ༎ 32

A collection of atoms is not considered the object of the mind, because it is not a real thing, like a double moon.

5:33
anekamapi cittasya naiva tadgocaraṃ matam .
rūpaṃ hi paramāṇūnāmadravyatvād dvicandravat ..33..

A collection of atoms is not considered the object of the mind, because it is not a real thing, like a double moon.

ཕྲ་རབ་གཟུགས་ནི་དུ་མ་དེ། །
སེམས་ཀྱི་སྤྱོད་ཡུལ་ཡིན་མི་འདོད། །
རྫས་སུ་ཡོད་པ་མ་ཡིན་ཕྱིར། །
དཔེར་ན་ཟླ་བ་གཉིས་བཞིན་ནོ། ༎ 33

If the opponent argues that the material form of uncombined atoms is not an object of the mind, this is a thesis we already accept.

5:34
tatrāsaṃcitarūpasya cittagocaratā yadi .
prasādhyate pareṇāpi siddhireva prasādhyate ..34..

If the opponent argues that the material form of uncombined atoms is not an object of the mind, this is a thesis we already accept.

དེ་ལ་གལ་ཏེ་ཕ་རོལ་པོ། །
བསགས་པ་མིན་པའི་གཟུགས་སེམས་ཀྱིས། །
སྤྱོད་ཡུལ་མིན་པར་སྒྲུབ་བྱེད་ན། །
དེར་ནི་གྲུབ་པ་ཉིད་སྒྲུབ་འགྱུར། ༎ 34

[From the relative point of view], a combination of homogeneous atoms functions as the object of cognition.

5:35
atha saṃcitarūpasya hetorevamasiddhatā .
rūpāntarairupakṛtaistannirbhāsodayād dhiyaḥ ..35..

[From the relative point of view], a combination of homogeneous atoms functions as the object of cognition.

ཅི་སྟེ་བསགས་པའི་གཟུགས་ལ་ནི། །
གཏན་ཚིགས་མ་གྲུབ་ཉིད་འགྱུར་ཏེ། །
གཟུགས་གཞན་དག་གིས་བསགས་པ་ནི། །
དེར་སྣང་བློ་ནི་སྐྱེ་ཕྱིར་རོ། ༎ 35

5:36
tasyālambanatā ceṣṭā tadābhamatihetutaḥ .
rāgavad bādhyate tasmāt pratijñā te'numānataḥ ..36..

དེ་ནི་དམིགས་ཉིད་ཡིན་འདོད་དེ། །
དེར་སྣང་བློ་ཡི་རྒྱུར་འགྱུར་ཕྱིར། །
འདོད་ཆགས་བཞིན་ཏེ་དེ་ཡི་ཕྱིར། །
ཁྱོད་དམ་བཅས་ལ་རྗེས་དཔག་གནོད། ༎ 36

5:37
yadyanālambanā sādhyā svabījādudayād dhiyaḥ .
manodhīvadakalpatvāt syāt te sālambanā nanu ..37..

གལ་ཏེ་རང་བློ་དམིགས་མེད་དེ། །
རང་གི་ས་བོན་ལས་སྐྱེའི་ཕྱིར། །
ཡིད་བློ་བཞིན་འདོད་བརྟགས་མིན་ཕྱིར། །
ཁྱོད་ཀྱི་དམིགས་བཅས་ཉིད་དུ་འགྱུར། ༎ 37

5:38
anālambānumānād vā na dhītvādinirākriyā .
samūhasyāpratijñānāt tanniṣedho na bādhakaḥ ..38..

དམིགས་པ་མེད་པ་རྗེས་དཔོག་པས། །
དེ་ནི་བློ་ཉིད་མ་ཡིན་འགྱུར། །
འདུས་པ་དམ་ནི་མ་བཅས་པས། །
དེ་འགོག་པ་ནི་གནོད་པ་མེད། ༎ 38

5:39
asatyapi ca bāhye'rthe dvayamanyonyahetukam .
śaktirviṣayarūpaṃ ca tannivṛttiḥ kuto matā ..39..

ཕྱི་རོལ་དོན་ནི་མེད་པར་ཡང་། །
ནུས་པ་དང་ནི་ཡུལ་གྱི་དངོས། །
གཉིས་པོ་ཕན་ཚུན་རྒྱུར་འགྱུར་བས། །
ཐོག་མ་མེད་པའི་དུས་ནས་འཇུག།1 39

1  This whole verse is missing in the canonical recension of the text (D 3855: vol. 98, folio/line 21b.2), but is given in the commentary (D 3856: vol. 98, folio/lines 210a.7-210b.1).  Cf. Hoornaert (2001), p.156-157; Eckel (2008), p.409-410.


5:40
āryatvādavikalpatvādaheyā nirvikalpadhīḥ .
tadutpādāt kuto mokṣastadbījānupaghātataḥ ..40..

མི་རྟོག་བློ་ནི་སྤང་མིན་ཏེ། །
འཕགས་ཕྱིར་རྣམ་པར་མི་རྟོག་ཕྱིར། །
དེ་སྐྱེ་ཐར་པ་ག་ལ་ཡོད། །
དེ་ཡི་ས་བོན་མ་བཅོམ་ཕྱིར། ༎ 40

5:41
dvayapravṛttau saṃjñāyā viśvābhāsaṃ prajāyate .
viśvaṃ tadābhatā yāsya tadutpādaḥ svabījataḥ ..41..

གཉིས་ཀྱི་འདུ་ཤེས་འཇུག་པ་ན། །
སྣ་ཚོགས་སྣང་བ་རབ་ཏུ་སྐྱེ། །
དེ་ཡི་སྣ་ཚོགས་སྣང་གང་དང་། །
དེ་རང་ས་བོན་ལས་སྐྱེའི་ཕྱིར། ༎ 41

5:42
layaḥ śaktyarpaṇāt tasya svātmanyevānyato'pi vā .
nanu vijñānaparyāyādātmaivāyaṃ nirūpitaḥ ..42..

ཞ་བ་དེ་ལ་ནུས་ཕུལ་དང་། །
རང་བདག་ཉིད་དང་གཞན་ལས་སོ། །
རྣམ་པར་ཤེས་པའི་མིང་གིས་ནི། །
དེ་ལ་བདག་ཏུ་བཏགས་པར་འགྱུར། ༎ 42

5:43
dvaitaṃ māyopamaṃ matvā kṣuṇṇaṃ cāśāntyanātma tad .
advaitaṃ cākṣayaṃ bhūtamamṛtaṃ paramaṃ padam ..43..

གཉིས་ཡོད་སྒྱུ་མ་ལྟ་བུ་དང་། །
ཟད་ཅན་མ་ཞི་བདག་མེད་དང་། །
གཉིས་མེད་མི་ཟད་ཡང་དག་དང་། །
འཆི་མེད་གོ་འཕང་མཆོག་རྟོགས་ནས། ༎ 43

5:44
sāmānyābhāvatastatra kalpanāvinivṛttitaḥ .
nirvikalpadhiyālambya muktyabhedo'pi vidyate ..44..

དེ་ལ་འདྲ་བ་མེད་པའི་ཕྱིར། །
རྣམ་པར་རྟོག་པ་རྣམ་ལྡོག་པས། །
མི་རྟོག་བློས་ནི་དམིགས་བྱས་པའི། །
གྲོལ་བ་ཁྱད་པར་མེད་པར་འགྱུར། ༎ 44

5:45
cittamātraprasiddhyarthaṃ na cittād vyatirekiṇaḥ .
caittā vābhyupagantavyā na vā vijñaptimātratā ..45..

ཡང་ན་སེམས་ཙམ་བསྒྲུབ་པའི་ཕྱིར། །
སེམས་ལས་བྱུང་རྣམས་སེམས་ལས་ནི། །
ཐ་དད་མེད་པར་ཁས་བླང་བྱ། །
ཡང་ན་རྣམ་རིག་ཙམ་མི་འགྲུབ། ༎ 45

5:46
vedanādisamūhe vā cittaprajñaptiriṣyatām .
tathā parāṇuvādaḥ syāt svanītityāgitāpi ca ..46..

ཡང་ན་ཚོར་སོགས་འདུས་པ་ལ། །
སེམས་སུ་གདགས་པར་འདོད་པར་གྱིས། །
དེས་ན་གཞན་གྱི་རྗེས་སྨྲ་དང་། །
རང་གི་གཞུང་ཡང་བཏང་བར་འགྱུར། ༎ 46

5:47
saṃkleśavyavadānācced dravyasaccittamiṣyate .
vedanāditathotpādāt tatprasiddhe na bādhakam ..47..

ཀུན་ནས་ཉོན་མོངས་རྣམ་བྱང་ལས། །
གལ་ཏེ་སེམས་ནི་རྫས་འདོད་ན། །
ཚོར་སོགས་དེ་བཞིན་སྐྱེ་བའི་ཕྱིར། །
དེ་གྲུབ་པས་ན་གནོད་པ་མེད། ༎ 47

5:48
yathā parṇādisaṃtānaḥ śālūkabahuśaktitaḥ .
tathādravyasataścittāccitrāḥ saṃtativṛttayaḥ ..48..

ཨུཏྤལ་རྩ་བ་ནུས་མང་ལས། །
ལོ་མ་ལ་སོགས་རྒྱུན་འབྱུང་ལྟར། །
དེ་བཞིན་སེམས་རྫས་མེད་པ་ལས། །
རྒྱུན་རྣམས་སྣ་ཚོགས་འབྱུང་བར་འགྱུར། ༎ 48

5:49
pratipakṣādanutpattirutpattiḥ kāraṇe sati .
adravyatvānna cātreṣṭā citrotpādādikalpanā ..49..

གཉེན་པོས་སྐྱེ་བར་མི་འགྱུར་ཞིང་། །
བྱེད་རྒྱུ་ཡོད་ན་སྐྱེ་བར་འགྱུར། །
འདི་ལས་སྣ་ཚོགས་སྐྱེས་ལ་སོགས། །
བརྟགས་པ་མི་འདོད་རྫས་མེད་ཕྱིར། ༎ 49

5:50
na tadālambya nirmokṣo nāpi noparatirdhiyaḥ .
saṃvṛtyā tattvato vāpi nātmavittulyatāstyataḥ ..50..

དེ་ལ་དམིགས་པས་མི་འགྲོལ་ཏེ། །
བློ་འགག་མེད་པའང་མ་ཡིན་པས། །
དེ་ཕྱིར་ཀུན་རྫོབ་དོན་དམ་དུའང་། །
བདག་ཏུ་སྨྲ་དང་འདྲ་མི་འགྱུར། ༎ 50

In order to attain freedom from attachment one should cultivate the belief that material form, etc. is empty, as it does not arise in its own right, is not a real entity, and is destroyed, like an illusion.

གཟུགས་ལ་སོགས་པ་སྟོང་པ་སྟེ། །
ངོ་བོ་ཉིད་ཀྱིས་མ་སྐྱེས་ཕྱིར། །
རྫས་སུ་མེད་ཕྱིར་འཇིག་པའི་ཕྱིར། །
སྒྱུ་མ་བཞིན་གོམས་ཆགས་མེད་འགྱུར། ༎ 51

5:52
sadbhāve'pi ca rūpāderyathābhūtāvabodhataḥ .
vyāvartate hyasadgrāhastadabhāve na kiṃ tadā ..52..

གཟུགས་ལ་སོགས་པ་ཡོད་ཀྱང་ནི། །
ཡང་དག་ཇི་བཞིན་རྟོགས་གྱུར་པ། །
དེ་ཡོད་མ་ཡིན་དེ་ཡི་ཚེ། །
ལོག་འཛིན་ཅི་ཕྱིར་མི་ལྡོག་འགྱུར། ༎ 52

5:53
naiva dravyavikalpaśca cittacaitasagocaraḥ .
pratiṣiddhe1 'pi rūpādau na pravartitumarhati ..53..

1 pratiṣedhe. Cf. Hoornaert (2001), p.165; Eckel (2008), p.417.

གཉིས་སུ་རྣམ་པར་རྟོག་པ་དག །
སེམས་དང་སེམས་བྱུང་སྤྱོད་ཡུལ་ན། །
གཟུགས་ལ་སོགས་པ་དགག་བྱས་ཀྱང་། །
འཇུག་པར་མི་འགྱུར་མི་རིགས་སོ། ༎ 53

5:54
tānnirāsāya cediṣṭo vidhyantaraparigrahaḥ .
prakṣālanāddhi paṅkasya dūrādasparśanaṃ varam ..54..

གལ་ཏེ་དེ་ནི་དགག་པའི་ཕྱིར། །
སྒྲུབ་གཞན་ཡོངས་སུ་འཛིན་འདོད་ན། །
འདམ་རྫབ་འཁྲུ་བར་བྱེད་པ་བས། །
མ་རེག་པར་ནི་བསྲིངས་ན་བཟང་། ༎ 54

5:55
neṣṭo bhujagavaccāsan saṃkalpaḥ kalpitatvataḥ .
rajjvātmanā hyanekāntāt pratītirapi bādhikā ..55..

ཀུན་བརྟགས་ཡོད་པ་མ་ཡིན་ཏེ། །
བཏགས་ཕྱིར་སྦྲུལ་དང་འདྲར་མི་འདོད། །
ཐག་པའི་དངོས་པོར་མ་ངེས་ཕྱིར། །
ཡང་ན་གྲགས་པས་གནོད་པར་འགྱུར། ༎ 55

5:56
tadaṃśadṛṣṭerna bhrāntiranekāṃśā hi sā yataḥ .
sarvathārthaniṣedhāt te syācca vastvapavāditā ..56..

དེ་ནི་འཁྲུལ་མིན་གང་གི་ཕྱིར། །
དུ་མའི་ཆ་དེ་མཐོང་ཕྱིར་རོ། །
ཁྱོད་ནི་དངོས་ལ་སྐུར་འདེབས་འགྱུར། །
རྣམ་པ་ཀུན་ཏུ་ཡུལ་འགོག་ཕྱིར། ༎ 56

5:57
tadasattve'pi saṃkleśo na nāmno'rthapravṛttitaḥ .
abhilāpāparokṣāṇāṃ tiraścāṃ kleśadarśanāt ..57..

དེ་མེད་པར་ཡང་ཀུན་ཉོན་མོངས། །
མིང་ལས་དོན་འཇུག་ལས་འབྱུང་མིན། །
སྨྲ་མི་ཤེས་པའི་དུད་འགྲོ་ཡང་། །
ཉོན་མོངས་སྐྱེ་བ་མཐོང་ཕྱིར་རོ། ༎ 57

5:58
rūpābhilāpasāpekṣarūpadhījanmato na ca .
rūpaṃ rūpasvabhāvena śūnyaṃ kalpayituṃ kṣamam ..58..

གཟུགས་ནི་གཟུགས་ཀྱི་ངོ་བོས་སྟོང་། །
གཟུགས་ཞེས་བརྗོད་ལ་ལྟོས་བཅས་པར། །
གཟུགས་བློ་སྐྱེ་བར་འགྱུར་ཕྱིར་ཞེས། །
བརྟག་པ་བཟོད་པར་མི་འགྱུར་རོ། ༎ 58

5:59
arūpātmavyavacchinnavastvābhamatigocaraḥ .
rūpasyātmā tadastitvādayuktā rūpaśūnyatā ..59..

གཟུགས་ནི་སྟོང་ཉིད་མི་རིགས་ཏེ། །
གཟུགས་མིན་བདག་ཉིད་རྣམ་བཅད1་པའི། །
དངོས་པོར་སྣང་བློ་སྤྱོད་ཡུལ་གྱི། །
གཟུགས་ཀྱི་བདག་ཉིད་དེ་ཡོད་ཕྱིར། ༎ 59

1  Derge, Peking, and Cone all read བཅས་.  Corrected based on the commentary.  Cf. Hoornaert (2001), p.16; Eckel (2008), p.420.


5:60
sāmānyamabhilāpyaṃ hi sāmānyaṃ na ca kiṃcana .
nābhilāpyātmaśūnyatvamevamapyupapadyate ..60..

མངོན་པར་བརྗོད་བྱ་སྤྱི་ཡིན་ན། །
སྤྱི་ནི་ཅི་ཡང་ཡོད་མིན་པས། །
དེས་ན་མངོན་བརྗོད་བདག་ཉིད་ཀྱིས། །
སྟོང་པ་འཐད་པར་མི་འགྱུར་རོ། ༎ 60

5:61
vācyaṃ sāmānyavadvastu tadābhamatihetutaḥ .
tasya tenātmanā sattvānna yuktānabhilāpyatā ..61..

བརྗོད་བྱ་སྤྱི་ལྡན་དངོས་པོ་དེ། །
དེར་སྣང་བློ་ཡི་རྒྱུ་ཡིན་ཕྱིར། །
དེ་ནི་དེ་བདག་ཉིད་ཡོད་པས། །
བརྗོད་མེད་ཉིད་དུ་མི་རིགས་སོ། ༎ 61

5:62
vijātīyena śūnyatvaṃ tulyadhīvṛttihetutaḥ .
sāmānyāt tulyajātīye sāmānyamiti niścitam ..62..

རིགས་མི་མཐུན་པས་སྟོང་ཉིད་དེ། །
བློ་མཐུན་འཇུག་པའི་རྒྱུ་ཡིན་ཕྱིར། །
རིགས་མཐུན་པ་ལ་མཐུན་པས་ན། །
སྤྱི་ཞེས་བྱ་བར་ངེས་པ་ཡིན། ༎ 62

5:63
nāśrayasyāgrahe grāhyaṃ saṃkhyāvat tadgrahe grahāt .
tadvat kalpyamato vastu vācyaṃ neṣṭaṃ pṛthag bhavet ..63..

གཞི་མ་བཟུང་ན་གཟུང་མེད་དེ། །
དེ་བཟུང་གཟུང་དུ་ཡོད་པའི་ཕྱིར། །
གྲངས་བཞིན་དེས་ན་དངོས་དེ་ནི། །
བརྟག་བྱ་བརྗོད་པར་འདོད་གཞན་མིན། ༎ 63

5:64
abhedasattvādravyābhyāmekato'nekavṛttyapi .
tadvināśe'vināśācca nānyasmin tanmatirna ca ..64..

དབྱེར་མེད་ཕྱིར་ན་གཅིག་པ་དང་། །
རྫས་མེད་ཕྱིར་ན་དུ་མར་འཇུག །
དེ་ཉམས་ན་ཡང་མི་ཉམས་ཕྱིར། །
གཞན་ལ་འང་དེ་འདོད་མ་ཡིན་མིན། ༎ 64

5:65
anīlānutpalābhinnarūpeṇāvyavadhānataḥ .
sāmānādhikaraṇyaṃ hi dvayorekārthavṛttitaḥ ..65..

སྔོན་མིན་ཨུཏྤལ་མ་ཡིན་པ། །
མེད་པའི་དངོས་པོས་མ་བསལ་བས། །
གཞི་མཐུན་ལྡན་པ་ཉིད་ཡིན་ཏེ། །
གཉི་ག་དོན་གཅིག་འཇུག་ཕྱིར་རོ། ༎ 65

5:66
nānyāpoho'nyasāmānyamanyadharmād viśeṣavat .
nābhāvasyāviśeṣatvād dhībhedaḥ kambalādiṣu ..66..

གཞན་སེལ་གཞན་གྱི་སྤྱི་མ་ཡིན། །
ཆོས་གཞན་ཡིན་ཕྱིར་ཁྱད་པར་བཞིན། །
ལྐོག་ཤལ་ལ་སོགས་བློ་དབྱེ་མེད། །
མེད་ལ་ཁྱད་པར་མེད་ཕྱིར་རོ། ༎ 66

5:67
vastvagrahe grahāccāsya neṣṭā kalpyatvavācyate .
taddvāreṇānyavācyatve tadvācyatvādi hīyate ..67..

དངོས་མ་བཟུང་བར་དེ་འཛིན་ཕྱིར། །
བརྟག་བྱ་བརྗོད་མིན་ཡིན་མི་འདོད། །
དེ་ཡི་སྒོ་ནས་གཞན་བརྗོད་ན། །
དེ་ནི་བརྗོད་བྱའི་ཉིད་སོགས་ཉམས། ༎ 67

5:68
tadanyabhinnarūpasya vastuno'nabhilāpyatā .
na yuktaiva manoyuktā yogācāranayāditi ..68..

དེ་ནི་གཞན་གྱི་ངོ་བོ་ན། །
དེས་ན་བརྗོད་མེད་ཉིད་མི་རིགས། །
དེ་ཕྱིར་རྣལ་འབྱོར་སྤྱོད་པ་ཡི། །
ཚུལ་གྱིས་སྨྲ་བ་མི་རིགས་སོ། ༎ 68

Things are empty, because they are empty of the nature amenable to linguistic designation, and as such they are neither arisen nor extinguished.

5:69
abhilāpātmaśūnyatvād bhāvānāṃ niḥsvabhāvatā .
tenaiva cāpyanutpādādanutpannāniruddhatā ..69..

Things are empty, because they are empty of the nature amenable to linguistic designation, and as such they are neither arisen nor extinguished.

དངོས་རྣམས་ངོ་བོ་ཉིད་མེད་དེ། །
མངོན་བརྗོད་བདག་ཉིད་སྟོང་ཕྱིར་རོ། །
དེ་ཉིད་ཀྱིས་དེ་སྐྱེ་མེད་ཕྱིར། །
མ་སྐྱེས་པ་དང་མ་འགགས་ཉིད། ༎ 69

Anything designated by a word does not exist in the way it is described. Dharmas are not existents [expressible by words].

5:70
yato'bhilāpavad vastu na tathā kathyate yathā .
avastukatvaṃ dharmāṇāmityādi bahu coditam ..70..

Anything designated by a word does not exist in the way it is described. Dharmas are not existents [expressible by words].

གང་ཕྱིར་མངོན་བརྗོད་ལྡན་དངོས་ནི། །
ཇི་ལྟར་བརྗོད་པ་དེ་ལྟར་མེད། །
དེ་ཕྱིར་ཆོས་རྣམས་དངོས་མེད་ཉིད། །
ཅེས་བྱ་ལ་སོགས་གང་སྨྲས་དང་། ༎ 70

5:71
paratantrāstitoktau ca saṃvṛtyā siddhasādhanam .
tattvataścenna dṛṣṭānto hetoścāpi viruddhatā ..71..

གཞན་དབང་ཡོད་པ་ཉིད་སྨྲས་པ། །
ཀུན་རྫོབ་ཏུ་ནི་གྲུབ་པ་སྒྲུབ། །
གལ་ཏེ་དོན་དམ་དཔེ་མེད་ཅིང་། །
གཏན་ཚིགས་འགལ་བ་ཉིད་དུ་འགྱུར། ༎ 71

If Yogācāra asserts that dependent nature is empty of arising because it does not arise from itself, this position does not contradict the Madhyamaka doctrine of no arising, cessation, and so forth.

གལ་ཏེ་གཞན་དབང་ངོ་བོ་ཉིད། །
སྐྱེ་བ་ངོ་བོ་ཉིད་མེད་དེ། །
ཡོད་པར་གྱུར་ལས་མ་སྐྱེས་ན། །
སྐྱེ་འགག་ལ་སོགས་འགལ་སྒྲུབ་ཡིན། ༎ 72

The Buddha taught that whatever arises from conditions does not arise, because it does not arise in its own right.

5:73
pratyayairjāyate yo hi tamajātaṃ jagau muniḥ .
svabhāvatastadutpādaniṣedhāt paramārthataḥ ..73..

The Buddha taught that whatever arises from conditions does not arise, because it does not arise in its own right.

རྐྱེན་རྣམས་ལས་ནི་གང་སྐྱེས་པ། །
དེ་སྐྱེ་མེད་པར་ཐུབ་པས་གསུངས། །
དོན་དམ་དུ་ན་དངོས་ཉིད་ལས། །
དེ་ཡི་སྐྱེ་བ་དགག་ཕྱིར་རོ། ༎ 73

Since dharmas lack substantial existence, it is not contradictory, in a relative sense, for them to be the particular objects of different cognitions and the universal objects of different words.

ཆོས་རྣམས་ཡང་དག་ཉིད་མིན་ཕྱིར། །
དེ་དག་ཀུན་རྫོབ་བློ་དང་སྒྲ། །
སྣ་ཚོགས་རང་སྤྱིའི་སྤྱོད་ཡུལ་དུ། །
འགྱུར་བ་ལ་ནི་འགལ་བ་མེད། ༎ 74

The ultimate nature of dharmas is inexpressible, the use of names is conventional.

5:75
yena yena hi nāmnā vai yo yo dharmo'bhilapyate .
na sa saṃvidyate tatra dharmāṇāṃ sā ca dharmatā ..75..

The ultimate nature of dharmas is inexpressible, the use of names is conventional.

མིང་ནི་གང་དང་གང་དག་གིས། །
ཆོས་རྣམས་གང་དང་གང་བརྗོད་པ། །
དེ་ལ་དེ་ནི་ཡོད་མིན་པ། །
དེ་ནི་ཆོས་རྣམས་ཆོས་ཉིད་དོ། ༎ 75

If Yogācāra asserts that dependent nature arises from conditions, as a conditioned phenomenon it is illusory, which agrees with the Madhyamaka position.

5:76
atha pratyayasaṃbhūtasvabhāve neṣṭasādhanam .
utpattiḥ pāratantryāccenmāyāvannanvabhūtatā ..76..

If Yogācāra asserts that dependent nature arises from conditions, as a conditioned phenomenon it is illusory, which agrees with the Madhyamaka position.

ཅི་སྟེ་རྐྱེན་འབྱུང་ངོ་བོ་ཡིས། །
གཞན་གྱི་དབང་ལས་སྐྱེ་འདོད་ན། །
རྒྱུ་བཞིན་ཡང་དག་ཉིད་མིན་པས། །
འདོད་པ་སྒྲུབ་པར་བྱེད་པ་ཡིན། ༎ 76

5:77
paratantrāgrahaścāpi svabhāvājātito mataḥ .
jātasya paramārthena mithyākhyānaṃ na yujyate ..77..

གཞན་གྱི་དབང་ཡང་གཟུང་མེད་པ། །
ངོ་བོ་ཉིད་ཀྱིས་མ་སྐྱེས་འདོད། །
དོན་དམ་དུ་ནི་སྐྱེས་པ་ལ། །
ལོག་པར་སྣང་བ་མི་རིགས་ཕྱིར། ༎ 77

5:78
yathā khyānti tathā santi tadābhāsātmanā yataḥ .
yathā khyānti tathā sattvād dharmā māyopamāḥ katham ..78..

གལ་ཏེ་ཇི་ལྟར་སྣང་བ་ལྟར། །
དེར་སྣང་བདག་ཉིད་ཡོད་གྱུར་ན། །
ཇི་ལྟར་སྣང་བ་དེར་ཡོད་ཕྱིར། །
ཆོས་རྣམས་ཇི་ལྟར་སྒྱུ་མ་བཞིན། ༎ 78

Things do not arise or cease and are empty, because they do not arise in their own right and are not substantially real.

5:79
sadbhūtenātmanājāteranutpannāniruddhatā .
avastutvāsvabhāvatve tathāpyadravyasattvataḥ ..79..

Things do not arise or cease and are empty, because they do not arise in their own right and are not substantially real.

མ་སྐྱེས་པ་དང་མ་འགགས་དང་། །
དངོས་མེད་ངོ་བོ་ཉིད་མེད་པ་འང་། །
ཡོད་པ་ཉིད་ལས་མ་སྐྱེས་དང་། །
རྫས་སུ་ཡོད་པ་མ་ཡིན་ཕྱིར། ༎ 79

5:80
vijñaptimātratulyatvāt prajñapternāsti duṣṭatā .
heyaprahātryasadbhāvāt kasyeṣṭaṃ nirvidādi sat ..80..

གདགས་པ་སྐྱོན་ཆགས་ཉིད་མེད་དེ། །
རྣམ་རིག་ཙམ་དུ་མཚུངས་ཕྱིར་རོ། །
སྤང་དང་སྤོང་བྱེད་ཡོད་པའི་ཕྱིར། །
ཡོངས་ཤེས་སོགས་ཡོད་གང་གིར་འདོད། ༎ 80

Liberation comes from the cessation of concepts and is possible only if things are not substantially real.

5:81
vikalpoparamānmuktiradravyatve'pi sā yataḥ .
dravyasattve'pyajātatvānnāto'nyā kalpaneṣyate ..81..

Liberation comes from the cessation of concepts and is possible only if things are not substantially real.

དེ་ནི་གང་ཕྱིར་རྫས་མེད་ཀྱང་། །
རྣམ་རྟོག་བྲལ་བས་ཐར་པར་འགྱུར། །
རྫས་ཡོད་ཉིད་ནའང་སྐྱེ་མེད་ཕྱིར། །
འདི་ལས་བཞིན་དུ་བརྟག་མི་འདོད། ༎ 81

5:82
prajñapterapyasadbhāvo vastvabhāve bhavet sati .
taddṛṣṭirnāstiko'kathyaḥ sa hyasaṃvāsya eva ca ..82..

དངོས་རྣམས་ངོ་བོ་ཉིད་མེད་ན། །
གདགས་པའང་ཡོད་པར་མི་འགྱུར་བས། །
དེ་ནི་མེད་པར་ལྟ་བ་དག །
མི་གླེང་བསྟན་པར་བྱ་མིན་དང་། ༎ 82

5:83
svayamāpāyikatve'sau pareṣāṃ ca vipādakaḥ .
iti dveṣāmiṣodgāro'bhimānājīrṇasūcakaḥ ..83..

རང་ཡང་ངན་སོང་གཞོལ་བ་དང་། །
གཞན་ཡང་ཕུང་བར་བྱེད་པ་ཡིན། །
ཞེ་སྡང་ཤ་རུལ་སྒྲེགས་པ་འདི། །
ང་རྒྱལ་མ་ཞུ་སྟོན་པ་ཡིན། ༎ 83

Empty of substantial nature, dharmas are illusory.

5:84
asadbhūtasvabhāvatvād bālasaṃmohahetutaḥ .
abhūtvābhavanād vāpi dharmā māyopamā matāḥ ..84..

Empty of substantial nature, dharmas are illusory.

ཆོས་རྣམས་སྒྱུ་མ་བཞིན་འདོད་དེ། །
ངོ་བོ་ཉིད་ནི་མེད་ཕྱིར་དང་། །
བྱིས་པ་རྨོངས་པའི་རྒྱུ་ཕྱིར་དང་། །
མ་བྱུང་བ་ལས་འབྱུང་ཕྱིར་རོ། ༎ 84

5:85
nākāśasamatā yuktā nirvikalpasya vastunaḥ .
nānāsaṃjñāvikalpānāmavakāśaprabhāvanāt ..85..

རྣམ་པར་མི་རྟོག་དངོས་པོ་ནི། །
མཁའ་དང་མཚུངས་པ་ཉིད་མི་རིགས། །
རྣམ་རྟོག་འདུ་ཤེས་སྣ་ཚོགས་ཀྱི། །
གོ་སྐབས་རབ་ཏུ་འབྱེད་ཕྱིར་རོ། ༎ 85

5:86
jāte nānabhilapyatvaṃ pratikṣepāt puroditāt .
satyapyanabhilāpitve saṃvṛtau tattvavibhramaḥ ..86..

སྐྱེས་པ་བརྗོད་མེད་ཉིད་མི་རིགས། །
དགག་པ་གོང་དུ་བསྟན་ཕྱིར་རོ། །
བརྗོད་དུ་མེད་ཉིད་ཡིན་གྱུར་ནའང་། །
ཀུན་རྫོབ་ལ་ནི་དེ་ཉིད་ནོར། ༎ 86

5:87
tattve'nyatattvasadbhāvād yadīṣṭaṃ tattvadarśanam .
ghaṭe'pi dvighaṭābhāvāt kiṃ neṣṭaṃ tattvadarśanam ..87..

དེ་ལ་དེ་ཉིད་གཞན་མེད་ཕྱིར། །
གལ་ཏེ་དེ་ཉིད་མཐོང་འདོད་ན། །
བུམ་ལའང་བུམ་པ་གཞན་མེད་པས། །
ཅི་ཕྱིར་དེ་ཉིད་མཐོང་མི་འདོད། ༎ 87

5:88
na nīticchidraguptyarthaṃ tatsaṃkleśaviśuddhite .
syātāṃ te kanakādīnāṃ pratyayānuvidhānataḥ ..88..

ཁྱོད་ཀྱི་ཚུལ་སྐྱོན་སྦ་ཕྱིར་གྱི། །
དེ་ནི་ཉོན་མོངས་བྱང་མི་འགྱུར། །
གསེར་ལ་སོགས་པ་རྐྱེན་རྣམས་ཀྱི། །
རྗེས་སུ་འགྱུར་བ་ཡིན་ཕྱིར་རོ། ༎ 88

The dharma nature is always pure like space, but it appears stained or unstained according to the impurity or purity of the eyes.

5:89
yathākṣaśuddhyaśuddhibhyāṃ khyāti khaṃ samalāmalam .
viśuddhaṃ ca sadākāśaṃ dharmāṇāṃ dharmatā tathā ..89..

The dharma nature is always pure like space, but it appears stained or unstained according to the impurity or purity of the eyes.

ནམ་མཁའ་རྟག་ཏུ་རྣམ་དག་སྟེ། །
མིག་ནི་དག་དང་མ་དག་པས། །
དྲི་བཅས་དྲི་མེད་མཁའ་འདོད་དང་། །
ཆོས་རྣམས་ཆོས་ཉིད་དེ་བཞིན་ནོ། ༎ 89

The cognitive error that consists of impurity and so forth is a property of the perceiver, not the dharma nature.

5:90
tatkliṣṭatvādidhībhrāntiḥ kartṛdharmo na karmaṇaḥ .
na tadālambanā śuddhistattvaṃ nālambyamiṣyate ..90..

The cognitive error that consists of impurity and so forth is a property of the perceiver, not the dharma nature.

མ་དག་ལ་སོགས་བློ་འཁྲུལ་ཏེ། །
བྱེད་པའི་ཆོས་ཡིན་ལས་ཀྱི་མིན། །
དེ་ལ་དམིགས་པ་དག་མ་ཡིན། །
དེ་ཉིད་དམིགས་བྱར་མི་འདོད་དོ། ༎ 90

The view that reality is substantially existent opens the gates to a deluge of faults.

5:91
dravyasattve ca tattvasya pūrvavad doṣasaṃplavaḥ .
lokottarāvikalpā ca tadbuddhirna matā vyayāt ..91..

The view that reality is substantially existent opens the gates to a deluge of faults.

དེ་ཉིད་རྫས་སུ་ཡོད་ཡིན་ན། །
སྐྱོན་ནི་སྔ་མ་བཞིན་དུ་འགྱུར། །
འཇིག་རྟེན་འདས་པ་རྣམ་མི་རྟོག །
དེ་བློར་མི་འདོད་འཇིག་ཕྱིར་རོ། ༎ 91

5:92
tāvat satimirā buddhiryāvajjñeyānukāriṇī .
yāvadutpadyate jñānaṃ tāvajjñeyānukāritā ..92..

[ཇི་སྲིད་ཤེས་བྱའི་རྗེས་འཇུག་པ། །
དེ་སྲིད་བློ་ནི་རབ་རིབ་ཅན། །1 ]
ཇི་སྲིད་ཤེས་པ་དམིགས་ཡོད་པ། །
དེ་སྲིད་ཤེས་བྱའི་རྗེས་འཇུག་ཉིད། ༎ 92

1  These two phrases (ཇི་སྲིད་ཤེས་བྱའི་་་་་་རབ་རིབ་ཅན།) are missing in the canonical recension of the text (D 3855: vol. 98, folio/line 23b.2), but are given in the commentary (D 3856: vol. 98, folio/line 223a.7).  Cf. Hoornaert (2003), p.142-143; Eckel (2008), p.436-437.


5:93
svātmanīvāsidhārāyāḥ jñānāvṛtterasaṃbhavāt .
svasaṃvṛttiniṣedhācca na syāt sarvajñatā sakṛt ..93..

ཐམས་ཅད་མཁྱེན་ཉིད་ཅིག་ཅར་མིན། །
ཤེས་པ་རང་ལ་འཇུག་པ་ནི། །
མེད་ཕྱིར་རལ་གྲིའི་སོ་བཞིན་དང་། །
རང་རིག་འགོག་པར་བྱེད་ཕྱིར་རོ། ༎ 93

[The dharma nature] is grasped by the noble ones' non-conceptual cognition, as it does not arise and lacks substantial existence. It is also completely inexpressible.

5:94
prāgvajjātipratikṣepādajātādravyasattvataḥ .
nirvikalpāryadhīgrāhyo'nabhilapyaśca sarvathā ..94..

[The dharma nature] is grasped by the noble ones' non-conceptual cognition, as it does not arise and lacks substantial existence. It is also completely inexpressible.

རྣམ་པར་མི་རྟོག་འཕགས་བློའི་གཟུང་། །
རྣམ་པ་ཀུན་ཏུ་བརྗོད་མེད་ཉིད། །
སྔར་བཞིན་སྐྱེ་བ་བཀག་པའི་ཕྱིར། །
སྐྱེ་མེད་རྫས་སུ་ཡོད་མིན་ཕྱིར། ༎ 94

5:95
bhāvābhāvasya bhāvo'pi svabhāvaḥ pāramārthikaḥ .
samāropāpavādāntamuktiste vidyate katham ..95..

ཡོད་དང་མེད་པའི་དངོས་ཉིད་ཀྱི། །
ངོ་བོ་དོན་དམ་ཉིད་ཡིན་ན། །
སྒྲོ་འདོགས་པ་དང་སྐུར་མཐའ་ལས། །
གྲོལ་བ་ཁྱོད་ལ་ཇི་ལྟར་ཡོད། ༎ 95

There is no existence, because in reality nothing arises. There is no absence, because there is no existence. Reality is non-dual, as it avoids both existence and absence.

5:96
na bhāvastattvato'jāternābhāvastadabhāvataḥ
bhāvābhāvadvayāpetamiṣṭaṃ tattvamato'dvayam ..96..

There is no existence, because in reality nothing arises. There is no absence, because there is no existence. Reality is non-dual, as it avoids both existence and absence.

ཡོད་མིན་དེ་ཉིད་སྐྱེ་མེད་ཕྱིར། །
མེད་མིན་དེ་ཡོད་མ་ཡིན་ཕྱིར། །
ཡོད་དང་མེད་པ་གཉིས་སྤངས་པས། །
དེ་འདོད་དེ་ཕྱིར་གཉིས་སུ་མེད། ༎ 96

The Teacher is not free from all objects if he objectifies Thusness.

5:97
nirālambo na śāstā syāt tathatālambanatvataḥ .
na cāpi samatā bodhistattvasvābhāsabhedataḥ ..97..

The Teacher is not free from all objects if he objectifies Thusness.

སྟོན་པ་དམིགས་མེད་མི་འགྱུར་ཏེ། །
དེ་བཞིན་ཉིད་ལ་དམིགས་པའི་ཕྱིར། །
བྱང་ཆུབ་མཉམ་ཉིད་མི་འགྱུར་ཏེ། །
དེ་ཉིད་རང་སྣང་ཐ་དད་ཕྱིར། ༎ 97

5:98
tathatālambanā yā dhīḥ kuto'nāhitaśaktikā .
khapuṣpābhā na dhīryuktā yathānāhitaśaktitā ..98..

དེ་བཞིན་ཉིད་ལ་དམིགས་པའི་བློ། །
ནུས་པ་མ་བཞག་ག་ལས་འབྱུང་། །
ནམ་མཁའི་མེ་ཏོག་སྣང་བའི་བློ། །
ནུས་པ་མ་བཞག་མི་རིགས་བཞིན། ༎ 98

Yogācāra makes a misleading claim that the absolute nature is neither identical nor different [from the dependent nature]. However, such a description of reality is appropriate only within Madhyamaka, according to which it lacks substantial existence and is not grasped by the mind.

རང་ཚུལ་སྦེད་པས་ཁྱོད་ཀྱིས་ནི། །
དེ་ཉིད་གཅིག་ཉིད་གཞན་མི་འགྲོལ། །
རྫས་མེད་དམིགས་སུ་མེད་པའི་ཕྱིར། །
ངེད་ལ་ཇི་སྐད་སྨྲས་དེ་རིགས། ༎ 99

Reality is unstained like space, as it does not arise and has no specific characteristics. It is also completely inexpressible, as it cannot be grasped by the mind in any way.

5:100
ajāternirviśeṣatvāt khatulyaṃ cāpyalipyataḥ .
atyantānabhilāpyaṃ ca sarvathāpyagrahād dhiyā ..100..

Reality is unstained like space, as it does not arise and has no specific characteristics. It is also completely inexpressible, as it cannot be grasped by the mind in any way.

ནམ་མཁའ་འདྲ་བའང་སྐྱེ་མེད་པས། །
ཁྱད་པར་མེད་ཕྱིར་མ་གོས་ཕྱིར། །
ཤིན་ཏུ་བརྗོད་དུ་མེད་ཉིད་ཀྱང་། །
བློས་ནི་རྣམ་ཀུན་གཟུང་མེད་ཕྱིར། ༎ 100

A cognition in which the eye disease of arising is removed is supermundane, because it is intended to save from the world or because it transcends the world.

5:101
vigatotpādatimirā matirlokottarā matā .
lokāduttāraṇārthena lokātikramato'pi vā ..101..

A cognition in which the eye disease of arising is removed is supermundane, because it is intended to save from the world or because it transcends the world.

སྐྱེ་བ་རབ་རིབ་བྲལ་བའི་བློ། །
འཇིག་རྟེན་འདས་པ་ཡིན་པར་འདོད། །
འཇིག་རྟེན་ལས་སྒྲོལ་དོན་ཕྱིར་དང་། །
འཇིག་རྟེན་ཤིན་ཏུ་འདའ་ཕྱིར་རོ། ༎ 101

Liberative cognition is non-conceptual, has no object, and has no mark.

5:102
nirvikalpā nirālambā nirnimittā ca sā tayā .
abodhasamatābodhāt svānyadharmatayā sakṛt ..102..

Liberative cognition is non-conceptual, has no object, and has no mark.

དེ་ནི་མི་རྟོགས་དམིགས་མེད་དང་། །
མཚན་མ་མེད་ཅིང་དེ་ཡིས་ནི། །
རང་གཞན་ཆོས་ཉིད་ཅིག་ཆར་དུ། །
རྟོགས་མེད་ཚུལ་གྱིས་མཉམ་ཉིད་རྟོགས། ༎ 102

The emptiness of dharmas is the non-origination of dharmas, free of conceptual defilements.

5:103
anutpādo hi dharmāṇāṃ dharmanairātmyamucyate .
na kalpanākalaṅkāṅkasaṃbhavastatra pūrvavat ..103..

The emptiness of dharmas is the non-origination of dharmas, free of conceptual defilements.

ཆོས་རྣམས་སྐྱེ་བ་མེད་པ་ནི། །
ཆོས་བདག་མེད་པ་ཉིད་ཅེས་བྱ། །
དེ་ལ་རྟོག་དྲིའི་མཚན་མ་དག །
འབྱུང་བ་མེད་པ་སྔ་མ་བཞིན། ༎ 103

5:104
tattvasyātarkagamyatvāt tadbodho nānumānataḥ .
nātastarkeṇa dharmāṇāṃ gamyate dharmateti cet ..104..

གལ་ཏེ་དེ་ཉིད་རྟོག་གེ་ཡི། །
སྤྱོད་ཡུལ་མིན་ཕྱིར་རྗེས་དཔག་པས། །
དེ་མི་རྟོགས་པ་དེ་ཡི་ཕྱིར། །
ཆོས་རྣམས་ཆོས་ཉིད་བརྟག་མིན་ན། ༎ 104

5:105
ihānumānānnirdoṣādāgamānuvidhāyinaḥ .
kalpitāśeṣavividhavikalpaughanirākṛteḥ ..105..

འདི་ལ་རྗེས་དཔག་སྐྱོན་མེད་པ། །
ལུང་གིས་རྗེས་སུ་སྒྲུབ་བྱེད་པས། །
བརྟགས་པའི་རྣམ་རྟོག་ཆུ་བོ་དག །
སྣ་ཚོགས་མ་ལུས་བསལ་མཛད་ནས། ༎ 105

Without seeing, the Buddhas, whose minds are like space, see all objects of knowledge as they are with non-conceptual knowledge.

5:106
sakalajñeyayāthātmyamākāśasamacetasaḥ .
jñānena nirvikalpena buddhāḥ paśyantyadarśanāt ..106..

Without seeing, the Buddhas, whose minds are like space, see all objects of knowledge as they are with non-conceptual knowledge.

སངས་རྒྱས་རྣམ་རྟོག་མི་མངའ་བ། །
དགོངས་པ་མཁའ་མཉམ་ཡེ་ཤེས་ཀྱི། །
ཤེས་བྱ་མཐའ་དག་ཇི་བཞིན་དུ། །
ཆོས་རྣམས་བཞག་པ་ཉིད་རྟོགས་ཤིང་། །
མིང་ལ་སོགས་པ་ཐོབ་པ་ཉིད།1 106

1  Hoornaert (2003, p.149) notes that these last two phrases (ཆོས་རྣམས་བཞག་པ་་་་་་ཐོབ་པ་ཉིད།) do not correspond to the Sanskrit.


Reality cannot be understood as an object of inference, but inference can be used to counteract concepts opposed to the conceptual knowledge of reality.

5:107
ato'numānaviṣayaṃ na tattvaṃ pratipadyate .
tattvajñānavipakṣo yastasya tena nirākriyā ..107..

Reality cannot be understood as an object of inference, but inference can be used to counteract concepts opposed to the conceptual knowledge of reality.

དེས་ན་རྗེས་སུ་དཔག་པའི་ཡུལ། །
དེ་ཉིད་ཡིན་པར་སྒྲུབ་མི་ནུས། །
དེ་ཉིད་ཤེས་པའི་མི་མཐུན་ཕྱོགས། །
གང་ཡིན་དེ་ནི་དེས་ཟློག་བྱེད། ༎ 107

What other method is there for investigating the differences in understanding arising from differences in traditions and their interpretations?

5:108
āgamāntarabhedena bhedāyātāsu buddhiṣu .
abhede'pyāgamasyānyaḥ kaḥ parīkṣākṣamo vidhiḥ ..108..

What other method is there for investigating the differences in understanding arising from differences in traditions and their interpretations?

ལུང་གི་ཁྱད་པར་ཐ་དད་པས། །
ཐ་དད་གྱུར་པའི་བློ་ལ་ཅི། །
ལུང་གི་དབྱེ་བ་མེད་པ་ལ། །
རྟོགས་པར་གྱུར་པ་གཞན་ཅི་ཡོད། ༎ 108

5:109
pratijñāmātrakā neṣṭā pratipakṣanirākriyā .
aniṣiddhe vipakṣe ca nirvikalpā matiḥ kutaḥ ..109..

མི་མཐུན་ཕྱོགས་ནི་སྤང་བྱ་ན། །
དམ་བཅས་ཙམ་གྱིས་ཇི་ལྟར་འདོད། །
རྣམ་པར་རྟོག་པ་མ་སྤངས་པར། །
རྣམ་པར་མི་རྟོག་བློ་ཇི་ལྟར། ༎ 109

The Buddha who saw reality taught two truths, because the understanding of the ultimate truth relies on conventional truth.

5:110
satyadvayamataścoktaṃ muninā tattvadarśinā .
vyavahāraṃ samāśritya tattvārthādhigamo yataḥ ..110..

The Buddha who saw reality taught two truths, because the understanding of the ultimate truth relies on conventional truth.

ཐུབ་པ་བདེན་པ་གཟིགས་པ་ཡི། །
འདི་ལྟར་བདེན་པ་གཉིས་སུ་གསུངས། །
ཐ་སྙད་ལ་ནི་བརྟེན་ནས་སུ། །
དེ་ཉིད་དོན་ནི་རྟོགས་འགྱུར་ཕྱིར། ༎ 110

5:111
sālambanatvād vitathā tathatālambanādapi .
svapnādidhīvat tadgrāhyaṃ nātastattvaṃ ca yujyate ..111..

དེ་བཞིན་ཉིད་ལ་དམིགས་པའི་བློ། །
དམིགས་དང་བཅས་ཕྱིར་བརྫུན་ཡིན་ཏེ། །
རྨི་ལམ་སོགས་ཡིན་དེ་ཤེས་བྱ། །
དེས་ན་དེ་ཉིད་ཡིན་མི་རིགས། ༎ 111

The ultimate truth is ungraspable, inexpressible and beyond the scope of cognitive activity.

5:112
agrāhyo'nabhilāpyaśca dhīpracāravivarjitaḥ .
dharma ukto munīndreṇa sa caivaṃ sati bādhyate ..112..

The ultimate truth is ungraspable, inexpressible and beyond the scope of cognitive activity.

གཟུང་དུ་མེད་པ་བརྗོད་མེད་པ། །
ཤེས་པའི་སྤྱོད་པ་རྣམ་སྤངས་པ། །
ཐུབ་པའི་དབང་པོས་གསུངས་པའི་ཆོས། །
དེ་ཡིས་འདི་ལྟར་འདི་ལ་གནོད། ༎ 112

5:113
ato yuktāgamopetaṃ tattvaṃ yat prāgudāhṛtam .
parīkṣyamāṇaṃ yuktyaivaṃ tadevāvyāhataṃ sthitam ..113..

དེ་ལྟར་ལུང་རིགས་ལྡན་པ་ཡི། །
དེ་ཉིད་གང་ཞིག་སྔར་བསྟན་པ། །
རིགས་པས་ཡོངས་སུ་བརྟགས་ན་ཡང་། །
དེ་ལ་ཉམས་པ་མེད་པར་གནས། ༎ 113

Sixth Chapter: Introduction to the 'reality' (tattva) according to the Sāṁkhya

6
ṣaṣṭhaḥ paricchedaḥ sāṁkhyatattvāvatāraḥ

Prakṛti ('nature') is unconscious, indeed, has the three qualities and is productive. Since it is constantly accustomed, the soul ('pumān') is said to be contrary from it.

6:1
acetanā hi prakṛtis triguṇā prasavātmikā .
viparītaḥ pumān asmād ity abhyāsavataḥ sadā .. 1 ..

The 'soul' is liberated from 'nature' by seeing itself as different from it.

6:2-3
tadbhūtasattve manasi buddhivṛttyanukāriṇaḥ .
pratibimbodayāt puṁsaḥ pariṇāmād athāpi vā .. 2 ..

anyo 'ham anyā prakṛtir ityevaṁ tattvadarśanāt .
nivṛttakāryakaraṇo mukta ity ucyate pumān .. 3 ..