. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . .
.
. . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . .
. . . . . .. . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. ....
. A . . .
. . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . .
. . . . .... . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . A . . . . . . . . . .
. . . . . . . . . . . . . . .
. . . . A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . .
. . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . ... . . . . .
. . A . . . .
. . . . . . . . . . . . . . . . . . A . . A . . . A . ... . A . . . .
. . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . .
. . . .
. . . . . . . . . . . . . . .. . . . . . . . . . .
. . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . .
. . . . . . . . . . . . . . . . . . . . .. . . . . .
. . . . .
. . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . A . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . .
. . . . . . . . . . . . . ....
√ √ √ √ √ √ √ √ √ √ √ √ √ √ √√√√√√√√√√√√√√ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ √ . . . .
. A . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . .... . . . . . . . . . A . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . A . .
. . . . .
. . . . . . . . . . . . . . . . . . . . . . . . .
.
. . . . . . . . . . . . . . . . . A . . . A . . . A . . . . . A A A A . A A . . . . . A A . . . A . . . . . . A A
. . . . . . . A A . . . . . . . .
. . .
. • • . • . • . . . . • . • .
. . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . .
Thomas A. Kochumuttom Stefan Anacker Thomas Cook
1 Various indeed are the usages The metaphors of ”self‘ and ”events‘ which The metaphor of self and dharmas Of the term atman and dharma develop in so many different ways Evolves in various ways They [all] refer Take place in the transformation of Upon the transformation of consciousness. To the transformation of consciousness; consciousness: and this transformation is of The transforming consciousness is threefold: Threefold is such transformation: three kinds:
2 They are, namely, Maturation, that called ”always reflecting‘, and Retribution, thought, Maturing, thinking, and representation of the perception of sense-objects. And perception of the external realm. Consciousness of object Among these, ”maturation‘ is that called ”the First the laya [store] consciousness is [also] There the maturing [consciousness] store-consciousness‘ which has all the seeds. retribution and holder of all seeds. Is otherwise called store-consciousness, Which carries the seeds of all [past experiences].
3 It has [ within itself] Its appropriations, states, and perception are That which it grasps and holds, its location, and its The representations of consciousness not fully conscious, perceptions are imperceptible. Of unknown objects and places; Yet it is always endowed with contacts, mental It is always associated with mental contact, It is always associated with attentions, feelings, cognitions, and volitions. Attention, feeling, conceptualization, and volition. Touch, attentiveness, knowledge, In it, the only feeling is one of indifference. Conception and volition.
4 The feeling therein is that of indifference; Its feelings are equaniminous: it is unobstructed It is undefiled and morally neutral, It [ i.e. the store-consciousness] is unobscured and and indeterminate. And the same is true of mental contact, etc. undefined; The same for its contacts, etc. It develops like It always evolves like a flowing stream, Similarly indifferent are touch, etc., currents in a stream. And is abandoned in the state of arahat. And it [i.e. the store-consciousness] is like a torrent of water;
5 And it ceases to exist at the attainment of arhattva. Its de-volvement takes place in a saintly state: Next, the second transforming consciousness; The consciousness called manas dependent on it there develops This consciousness is called manas (thought). Has the store-consciousness for its support and A consciousness called ”manas‘, having it* [ the It evolves supported by that [ store consciousness] object. store-consciousness ] as its object-of- and with it as its object, It is essentially an act of thinking. consciousness, And has the nature and character of thinking. And having the nature of always reflecting;
6 It is always associated with four defilements, It is always conjoined with four afflictions, It is always associated with four passions: Which are themselves obscured and undefined; obstructed-but-indeterminate, Delusion about self, view of self, Those four defilements are, namely, Known as view of self, confusion of self, pride of Self-conceit, and love of self, Belief in self, ignorance about self, self, and love of self. Along with others such as contact. Pride in self, and love of self.
7 It [ i.e. mano-nma-vijñna] is associated And wherever it arises, so do contact and the It is defiled and morally neutral, Also with others like touch, etc., others. But it doesn‘t exist in a saintly state, And bound to the place of birth. Which are all of the same nature Or in the attainment of cessation, or even in a In the arhat, the samdhi of cessation, As the region in which one is born. supermundane path. And the supramundane path, it does not exist. It does not belong to one in the state of arhatship; Nor does it operate In the state of suppressed consciousness, Nor in the supra-mundane path.
8 It is the second transformation [of consciousness]. This is the second transformation. The third is Next, the third transforming consciousness The third transformation of consciousness the apprehension With its sixfold distinction. Is the same as the perception of the sixfold object; Of sense-objects of six kinds: it is either Its nature and character are that of perception of It could be good or bad or indifferent in character. beneficial, the object, Or unbeneficial, or both. And it is good, bad, or neither.
9 It is associated with three kinds of mental factors It is always connected with sarvatragas, and They are associated with universal mental activities, Universal, specific and good; sometimes with factors that arise specifically, Those [ mental activities] with specific objects, the It is associated, similarly, With beneficial events associated with citta, good, the passions, With primary as well as secondary defilements; afflictions, and secondary afflictions: its feelings Secondary passions, the nondetermined, It is subject to the three kinds of feelings, too. are of three kinds. And all three feelings.
10 Of those associates the first, [namely the universal] The first [ of the sarvatragas] are contact, etc; First, the universal mental activities, [such as] ones those arising specifically are zest, confidence, contact, etc. Are touch, etc., memory, concentration, and insight; Next, those with specific objects: that is, desire, [the second, namely] the specific ones, Resolve, memory, samdhi, and discernment Are desire, resolve and memory. [prajñ], Together with concentration and knowledge. Whose objects are not the same. Faith, sense of shame, fear of censure,
11 The triad of non-covetousness etc., courage, The beneficial are faith, inner shame, dread of Faith, conscience, sense of shame, Composure, equanimity along with alertness, blame. The three roots [of good], [such as] noncraving, And harmlessness are [the third, namely] the good The three starting with lack of greed [ lack of etc., ones. greed, lack of hostility, lack of confusion] Vigor, serenity, vigilance, The defilements are passionate attachment, vigour, tranquility, carefulness, and non- Indifference and harmlessness are the good [ Grudge, stupidity, harming; mental activities]. The afflictions are attachment, aversion, and confusion,
12 Pride, [false] views, and doubt. Pride, views and doubts. The passions [klea] are craving, hatred, Anger, hatred, The secondary afflictions are anger, malice, Delusion, pride, doubt, and wrong views. Hypocrisy, envy, jealousy, spite along with deceit, hypocrisy, maliciousness, envy, selfishness, The secondary passions [upaklea] are anger, deceitfulness, Hostility, dissimulation, vexation, envy, avarice,
13 Dishonesty, arrogance, Guile, mischievous exuberance, desire to harm, Deceit, hypocrisy, with harmfulness and vanity, Harmfulness, shamelessness, defiance of censure, lack of shame, lack of dread of blame, mental Lack of conscience and shamelessness, Sluggishness, conceit, unbelief, indolence, fogginess, excitedness, lack of faith, sloth, Agitation and torpor, Carelessness, bad memory, carelessness, loss of mindfulness, Unbelief and indolence,
14 Distraction of mind, Distractedness, lack of recognition, regret, and Negligence and forgetfulness, Thoughtlessness, remorse, sleepiness, torpor, Distraction and incorrect knowing. Reasoning and deliberation, Initial mental application, and subsequent The nondetermined [states] mean remorse and Are the secondary defilements. discursive thought: the last two pairs are of two sloth, The latter two couples, [namely kinds. Applied thought and sustained thought, two pairs in Remorse and sleepiness, reasoning and deliberation ], two ways. Can be of two kinds, [namely defiled and undefiled].
15 Depending on the conditions available In the root-consciousness, the arising of the Supported on the fundamental consciousness, The five sense-consciousness, other five takes place according to conditions, The [first] five consciousnesses appear according to Together or separately, Either all together or not, just like waves in the conditions, Originate on the root-consciousness, water. Either together or not, Just as waves originate on water. Like waves supported by the water.
16 The thought-consciousness, however, The co-arising of a mental consciousness takes Mental consciousness [ the sixth consciousness] Manifests itself at all times, place always perpetually appears, Except for those [ i ] who are born Except in a non-cognitional state, Except in those born among the unconscious Into the region where the beings are in a state of Or in the two attainments, or in torpor, or celestials unconsciousness. fainting, or in a state without citta. And in the two mindless samdhis, [ ii ] Who have entered either of the two trances, And in those who are [ in states of] sloth and In which there is no operation of consciousness, stupefaction. [ iii ] Who are unconscious by reason Of sleepiness or faint.
17 This [ threefold] transformation of consciousness This transformation of consciousness is a The various consciousnesses transform Is just the distinction [ between subject and object ]; discrimination, and as it is discriminated, it does As imagination and the imagined. What is thus distinguished, not exist, and so everything is perception-only. As a result of this, all these are nonexistent. Does not exist as [subject and object]. Therefore, all are consciousness only. Therefore this is all mere representation of consciousness.
18 The consciousness contains all seeds; Consciousness is only all the seeds, and From the consciousness that is all seeds Its such and such transformations transformation takes place in such and such a Transformation [occurs] in such-and-such ways. Proceed by mutual influence, way, Due to the power of mutual influence, On account of which such and such [ subject-object ] According to a reciprocal influence, by which That-and-that imagination is born. discrimination arise. such and such a type of discrimination may arise.
19 Once the previous stage of maturation The residual impressions of actions, along with The habit energy of various actions Has been exhausted, the residual impressions of a ”dual‘ Together with the habit energy of the two The impressions of deeds apprehension, graspings, Along with those of the two-fold grasping Cause another maturation ( of seeds) to occur, When prior retribution is exhausted, Engender the next stage of maturation. Where the former maturation has been Subsequently produce other retribution. Exhausted.
20 The subject-matter that is liable Whatever range of events is discriminated by Because of whatever imagination, To subject-object distinction whatever discrimination Such-and-such a thing is imagined. By whatsoever sort of subject-object discrimination, Is just the constructed own-being, and it isn‘t This imagined nature [parikalpita-svabhva] Is all just imagined nature; really to be found.- Does not exist. It does not exist.
21 The other-dependent nature, however, The interdependent own-being, on the other The nature that is dependent on others [paratantra- Is the act of graspable-grasper discrimination; hand, is the discrimination which arises from svabhva] It depends for its origin on conditions. conditions, Is discrimination born of conditions. The absolutely accomplished nature And the fulfilled is its [ the interdependent‘s ] The perfected [ nature, parinipanna-svabhva] is the Is the latter‘s [ i.e. the other-dependent nature‘s] state of being separated always from the eternal privation Perpetual devoidness of the former [ i.e. the former. [ the constructed] Of the former nature from that [dependent nature]. imagined nature].
22 For that reason, indeed, So it is to be spoken of as neither exactly Therefore, this [perfected nature] and the It is said to be neither different, different nor non-different from the dependent on others Nor non-different interdependent, Are neither different nor nondifferent, From the other-dependent nature. Just like impermanence, etc., for when one isn‘t Like the nature of impermanence, etc. It is like impermanence etc. seen, the other is. One not perceived, the other is not perceived. As long as this absolutely accomplished nature It is not seen, That other-dependent nature, too, Is not seen.
23 Corresponding to the three-fold nature The absence of own-being in all events has been On the basis of these three natures There is also a three-fold naturelessness; taught with a view towards The threefold naturelessness is established. Referring to this fact it has been said The three different kinds of absence of own- Therefore, the Buddha taught with a hidden That there is the naturelessness of all elements. being in the three different kinds of own-being. intention That all dharmas are natureless.
24 The first nature is natureless by its very definition, The first is without own-being through its The first is naturelessness of characteristics The second nature, again, does not come into being character itself, but the second [lakaa]; by itself, Because of its non-independence, and the third The next is naturelessness of self-existence; And this constitutes the second kind of is absence of own-being. The last is the nature that results from the privation naturelessness. of the former Self and dharmas that are grasped.
25 That from which all elements have their ultimate It is the ultimate truth of all events, and so it is This is the ultimate truth of all dharmas reality, ”Suchness‘, too, And is also the same as true suchness, Is the third naturelessness, Since it is just so all the time, and it‘s just Because it is eternally so in its nature. It is also called suchness, perception-only. It is the true nature of consciousness only. Because it remains always as such; That is itself the state in which one realizes the meaning Of mere representation of consciousness, too.
26 As long as consciousness does not abide As long as consciousness is not situated within As long as one does not generate consciousness In the realization [ that the subject-object perception-only, That seeks to abide in the nature of consciousness designations] The residues of a ”dual‘ apprehension will not only, Are mere representations of consciousness, come to an end. One is still unable to destroy The attachment to the twofold grasping The propensities of the twofold grasping. Will not cease to operate.
27 One does not abide in the realization And so even with the consciousness: ”All this is Setting the least thing before one, Of mere representations of consciousness perception only‘, Saying, it is of the nature of consciousness only, Just on the account of the [ theoretical ] perception Because this also involves an apprehension, One does not really abide in consciousness only, That all this is mere representation of consciousness, For whatever makes something stop in front of Because there is something obtained. If one places [ = sees] something before oneself. it isn‘t situated in ”this-only‘.
28 One does not abide in the realization When consciousness doesn‘t apprehend any Whenever, regarding the objective realm, Of mere [ representation of] consciousness object-of-consciousness, Knowledge is completely devoid of something When one does not perceive also a supporting It‘s situated in ”consciousness-only‘, obtained, consciousness, For with the non-being of an object Then it dwells in consciousness only, For, the graspable objects being absent, apprehended, there is no apprehension of it. Because it is divorced from characteristics of the There cannot either be the grasping of that, twofold grasping. [ namely, the grasping of the supporting consciousness].
29 That indeed is the supramundane knowledge It is without citta, without apprehension, and it Devoid of anything obtained, inconceivable, When one has no mind that knows, is super-mundane knowledge; This is supermundane knowledge. And no object for its support; It is revolution at the basis, the ending of two Because of abandoning the twofold coarseness, It follows the revulsion of basis kinds of susceptibility to harm. One realizes the transmutation of support [raya- Through the twofold removal of wickedness; parvtti].
30 That itself is the pure source-reality, It is the inconceivable, beneficial, constant It is the pure realm, Incomprehensible, auspicious, and unchangeable; Ground, not liable to affliction, Inconceivable, good, eternal, Being delightful, it is the emancipated body, Bliss, and the liberation-body called the Blissful, and the body of liberation, Which is also called the truth [-body] of the great Dharma-body of the Sage. Which in the great muni is named Dharma [body]. sage.
Thomas A. Kochumuttom Stefan Anacker Thomas Cook
1. It is all mere representation of consciousness, All this is perception-only, because of the appearance of If consciousness is without real objects of perception, Because there is the appearance of non-existent non-existent objects, The restriction (niyama) of place and time, objects. Just as there may be the seeing of non-existent nets of The nonrestriction of mental continuity (satna), Just as a man with a cataract hair by someone afflicted with an optical disorder. And function would not be established. Sees hairs, moons, etc., Which do not exist in reality.
2. If the representations of consciousness —If perception occurs without an object, Time and place are restricted as in dreams. Are without [extra-mental] objects, Any restriction as to place and time becomes illogical, The body is not restricted, just as [hungry] ghosts (preta) Then there would be no determination [of As does non-restriction as to moment-series All alike see pus rivers, etc., experience] with regard to space and time, And any activity which has been performed“. And just as in dreams loss [of semen] has a function. Nor would there be indeterminacy of it with regard to streams [ i.e. individuals] Nor would there be determination of actions prompted [by a particular experience].
3. Determination of space etc., is obtained No, they are not illogical, because All [four concepts] are like [beings in] hell Just as [in] the case of a dream; Restrictions as to place, etc. is demonstrated as in a Who alike see infernal guardians, etc., Again, indeterminacy [of experience] with regards dream. [3a] And are made to be injured. to streams [i.e. individuals] is obtained And non-restriction as to moment-series is like with the Therefore the four concepts are all demonstrated. Just as [in] the case [ of the experience] of pretas. [3b] ghosts: In the seeing of pus rivers, etc. by all of them [3c] All of them [i.e. the ghosts] have the same vision of pus-river, etc.
4. Determined actions [resulting from experience] And activity which has been performed is just like being What is true of animals in the celestial realm Are obtained as those [obtained] by a dreamer. affected in a dream. [4a] Is not true for those [beings in the] hells, Again, all those [four factors are obtained] And as in a hell-state, all of these [4b] Because the animals and ghosts you assert As in the case of hells; In the seeing of hell-guardians, etc. and in the being Do not experience that suffering. There all [its inhabitants without exception] tormented by them. [4c] Behold the infernal guards etc., And experience the torments by them.
5. Animals are born in heaven, There is no arising of animals in hell-states, If you admit that as a result of the power of action However, they are not similarly born in hell, As there is in heaven-states, Unusual great elements are born Nor are the infernal guards born in hell, Nor is there any arising of pretas, And they produce such changes, For, they do not experience the sufferings of hell. Since they don‘t experience the sufferings that are Why not admit [that they occur] in consciousness? engendered there.
6. If the birth of [special] beings in hell If the arising and transformation of material elements Perfuming ( vsan) of action is in one place, Can be traced to the deeds of the hell-inhabitants, due to the actions of those is accepted, And you assert that the result exists elsewhere. Why not say that they are transformations of the Why isn‘t [such arising and transformation] of a That the result exists in the perfumed consciousness latter‘s consciousness. consciousness accepted? You do not admit; why is that?
7. The impression of deed is imagined to be in one It‘s being constructed that the process of impressions For those beings to be instructed (vineya) place, from actions takes place elsewhere than does its effect, The World-Honored One, with a hidden motive, And its fruit in another place: And it is not being accepted that it exists there where the Spoke of the existence of the sense bases (yatana) of Why not instead recognize the fruit impressions take place: Now what is your reason for this? form, etc. In the same place as the impression? In the same way [he spoke of] beings born spontaneously The impression of deeds (upapduka) Along with those of the twofold grasping Engender the next stage of maturation.
8. It was with a hidden meaning This is no reason, Consciousness is born from its own seeds That he [the Buddha] spoke to his disciples, because speaking of sense-fields of visibles, etc. And transforms to resemble characteristics of objects of About the existence of the bases like colour etc., was intended for those to be introduced to Dharma, perception. Just as he spoke about things that are just as in the case of spontaneously-generated beings. In order to establish internal and external sense bases, [apparently] born by metamorphosis. The Buddha spoke of them as being ten.
9. What the sage spoke of as the two bases [of Because their appearances continue as perceptions, On the basis of this teaching one can enter knowledge] Because of [consciousnesses‘] own seeds, The [teaching of the] absence of self (antman) of the Are (i) the own-seed The Sage spoke in terms of states of two-fold sense- person (pugdala). From which a representation of consciousness fileds. Later, through other teachings, one enters [develops], The [teaching of the] absence of self of the dharmas that And (ii) the form in which [that representation] are asserted. appears.
10. By this one is definitely initiated What is the advantage of teaching with such an That object of perception is not one thing, Into the theory of the non-substantiality of self intention? Nor is it many atoms. (pudgala) In this way, there is entry into the selflessness of Also, it is not a compound, etc., Again, on the other hand, personality. [10a] Because atoms are not demonstrated [as real]. By this instruction one is initiated And in yet another way, this teaching is entry into the Into the non-substantiality of objects (dharma): selflessness of events. [10b] [The self and the objects are non-substantial] In regard to a constructed self. [10]c With regards to their imagined nature.
11. The object is [experienced] A sense-object is nether a single thing, If an atom is united with six [other atoms], Neither as a single entity, Nor several things, The one must consist of six parts. Nor as many discrete atoms, From the atomic point of view, If it is in the same place as the six, Nor as an aggregate of them, Nor can it be an aggregate [of atoms], Then the combination must be like [a single] atom. Because not a single atom is obtained [in So atoms can‘t be demonstrated. experience at all].
12. One atom joined at once to six other atoms How is it that it can‘t be demonstrated? Because Since atoms do not unite, Must have six parts. Through the simultaneous conjunction of six elements, To what does the union of [larger] combinations belong? On the other hand, if they are said The atom has six parts. [12a] Or else, the uniting [of atoms] is not demonstrated; To occupy the same place, If there were a common locus for the six, It is not because they are devoid of parts. Then their aggregate would mean The agglomeration would only be one atom. [12b] Nothing more than a single atom.
13. As there is no joining of atoms, When there is no conjunction of atoms, If an atom has parts, Whose joining can be attributed on their How can there be one of their aggregations? It logically would not form a unity. aggregates. Their conjunction is not demonstrated, Without [parts], there would be no shadow or There can be no joining of atoms, For they also have no parts. concealment, Not because they have no parts. And a combination not being different [from atoms,] it is devoid of the two.
14. That which has different parts [To assume] the singleness of that which has divisions In the case of unity, there would be no piecemeal going; Cannot make a unity, As to directional dimensions, is illogical. [14a] One could arrive and not yet arrive at all times. [ On the contrary, if it has no parts,] Or else, how could there be shade and blockage? [14b] [Nor] would there be intervals between many [things], How come it is subject to shadow and If the agglomeration isn‘t something other, [Or] tiny things that are difficult to see. concealment? Then they can‘t refer to it. [14]c It cannot be argued that they [ i.e. shadow and concealment] Belong to the aggregate of atoms, Unless the aggregate is admitted to be Different from the atoms.
15. [If it is assumed that the earth is] a single If their unity existed, one couldn‘t arrive at anything Direct awareness is like in dreams, etc., unit gradually, At the time direct awareness has occurred, Then there would be no progressive movement, There couldn‘t be apprehension and non- apprehension The seeing and the object of perception are already Nor simultaneous grasping and non-grasping, simultaneously, nonexistent. Nor would there be discrete states of many There couldn‘t be separate, several, developments, How can you admit the existence of direct perception? [beings], And there would be no reason for the non-seeing of the Nor would there be subtle and invisible [beings]. very subtle.
16. Perception [can occur without extra-mental Cognizing by direct perception is like in a dream, etc, As we have said, there is consciousness that resembles an objects], [16a] external object of perception, Just as it happens in a dream, etc. And when it occurs, the object is already not seen, And from this is born a memory. [16a,b] At the time when that [perception occurs], So how can it be considered a state of direct perception? When not awake, one cannot know The [corresponding external] object is not found; [16b] That what is seen in a dream does not exist. [16c,d] How can then one speak of its perception?
17. It has [already] been said It has been stated how perception occurs with its By means of interchange of dominant power, That there is a representation of consciousness, appearance. [17a] Two [individual] consciousnesses achieve restriction Which appears as that, [ namely the respective And remembering takes place from that. [17b] (niyama). [17a,b] object]; Somebody who isn‘t awake doesn‘t understand the non- The mind is weakened by sleep,
From it [i.e. from a representation of being of the visual sense-objects in a dream. [17c] So the result [of acts] in sleep and wakefulness are not the consciousness] same. [17c,d] Does the memory arise. Those who are not awake Do not realize that the objects they see in a dream Do not exist.
18. The representations of consciousness The certainty of perceptions takes place mutually, As a result of the transformation of another‘s Are determined by mutual influence By the state of their sovereign effect on one another. consciousness, Of one [individual] on another. [18a] There are acts of injury and killing, In a dream mind is overpowered by sleepiness, Citta is affected by torpor in a dream, Just as the mental power of anger of sage-immortals ( And, therefore, fruits [ of the actions done in a So their results are different. [18b] rayaka), dream] Causes others to lose their memory, etc. Are not on a par with [fruits of the actions done in a waking state].
19. Death is a change of course caused by Dying may be a modification resulting from a special The emptiness of the Da aka [Forest], etc.- A particular mental representation of another perception by another, How could it result from the anger of the sage-immortals? being, Just like losses of memory, etc. may take place through Mental harm is a great offense; Just as the loss of memory etc. of other beings the mental control of spirits, etc. How, again, can this be demonstrated? Are caused by the thought-power of demons etc.
20. Otherwise how can it be said that Or else, how was it that the Da aka Forest became How does knowledge of others‘ minds The Da aka-forest was destroyed by the anger of empty because of the anger of the seers? [20a] Not know the object of perception according to reality? the sages? If not, how could it be demonstrated that mental harm In the same way that knowledge in knowing one‘s own Or, how could mental torture be considered constitutes a great offense? [20b] mind To be a great punishment? Does not know it in accordance with the object of perception of a Buddha.
21. Knowledge of those, The knowledge of those who understand others‘ citta is According to my ability, I [Who claim] to know other minds, not like an object. Have briefly demonstrated the principles of consciousness Is unreal, And how is this? As in the case of a knowledge of one‘s only, Just as one‘s knowledge of one‘s own mind own citta. [21a] Of these, the entirety (sarvath) [Is unreal]. Because of non-knowledge, as in the case of the scope of Is difficult to consider and is reached [only] by Buddhas. For, in the manner in which [the mind] is known the Buddhas. [21b] To the enlightened ones, It is unknown [to ordinary men].
22. This treatise on the theory I have written this demonstration of perception-only Of mere representations of consciousness According to my abilities, Has been composed by me But in its entirety it is beyond the scope of citta. [22a] According to my ability; [It is said to be] the scope of Buddhas. [22b] It is not possible, however, to discuss This [theory] in all its aspects; It is known [only] to an enlightened one.
. . . . . A . A . Rmłp^h^ Prqo^ A . A A A
>krjłk^ Prqq^ >kłqe^mffhlsła^ Prqq^ A A >i^d^aarm^j^ Prqq^ >ofqe^ Pqo^ P^jfaaef Prqq^ P^jfaaef Prqq^ >s^q^p^h^ Pqo^ A P^aae^oj^*Mr^o h^ Pqo^ Mo^g¡ł*mło^jfqł o^qk^*dr^*p^`^v^* dłqeł S^go^``ebafhł*mo^g¡ł*mło^jfqł* pqo^ Prhełs^q *sve^ Pqo^ A M^o^j^qqe^h^ Prqq^
. . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . .
. . . . . . . . .
. .
. . . . . . . . . . . . . . . . .
A .
. . . . . . . . . . . . . . . . . 法 名 . 法 字 . 法 號 . 澄 光 逢 春 一 行 . . 釋 . . . 慈孝 寺 . . 倩季 究 竟 真寔 . . 一 向 逢 春 得 健 行 行 當 無 念 亦 無 諍
心 燈 若 照 其 原 体 妙 法 東 西 可 自 成 . . . . . .
清 泰 正 色 慧 明 . 真 寔 惟 從 体 性 中 深 窮 妄 識 本 來 空 始 知 是 物 原 非 物 妙 用 無 虧 只 自 功. . . . .
海 紹 綱 紀 . . 正 色 体 圓 明 心 法 本 自 然 虛 空 收 一 點 繼 祖 永 留 傳. . . . .
. 綱 紀 經 權 不 執 方 隨 機 應 用 善 思 量 朝 朝 相 識 難 尋 跡 日 日 穿 衣 契 飯 常. . . . . .
性 天 一定 . . 慈 孝 . 一 定 照 光 明 虛 空 滿 月 圓 祖 祖 傳 付 祝 道 明 繼 性 天 . . .
道 明 普 淨 . 報國 寺 . .
大 慧 照 然 報 國 寺 禪 宗 寺 . 濟 恩 流 光 . . 寔 妙 了 觀 . ... . . . . 心 . 寔 際 大 道 性 海 清 澄 心 源 廣 潤 德 本 慈 風 戒 定 福 慧 體 用 圓 通 永 超 智 果 密 契 成 功 傳 持 妙 理 演 暢 正 宗 行 解 相 應 達 悟 真 空
. . . . . . . 源 . . . 明 弘 子 融 . .
.
印 宗 寺 . 萬 法 歸 一 一 歸 何 處 . . 傳 燈 錄 . 指 物 傳 心 人 不 會 處 . . . . . . . . . . . . . . 石 筍 抽 條 長 一 丈 龜 毛 撫 拂 重 三 斤 . . 高 高 山 上 行 船 深 深 海 底 走 馬 . 折 角 泥 牛 徹 夜 吼 沒 絃 琴 死 盡 日 殫 . .