If permanent time is
accepted
as a cause, it should also be accepted as an effect]
L5: [2.
L5: [2.
Aryadeva - Four Hundred Verses
?
The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas
(catuhsataka sastra karika nama)
Aryadeva
[3. 2 - COMMENTARY] Chapters from 9 through 16 (Italics by an anonymous contemporary)
[Text Layout by Jampa Namgyal - November 2009]
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Aryadeva - The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas [3. 2]
L1: [CONTENTS]
L1: [PART II - EXPLAINING THE STAGES OF THE PATHS DEPENDENT ON ULTIMATE TRUTH (ACCUMULATION OF WISDOM)]
L1: [SECTION II - A : EXTENSIVELY EXPLAINING ULTIMATE TRUTH]
L2: [CHAPTER 9 - REFUTING PERMANENT FUNCTIONAL PHENOMENA - EVERYTHING IS BOTH CAUSE AND EFFECT, WHOLE AND PART, MERELY IMPUTED BY THE MIND - THE MIDDLE WAY IN CAUSALITY: NO ABSOLUTE CAUSALITY / PATH, NO ABSENCE OF CAUSALITY - P. 203]
L3: [I. Refuting permanent functional phenomena in general ]
L4: [A. Actual meaning]
L4: [B. Refuting the rejoinder]
L3: [II. Refuting them individually (Self, space, cessations, time, particles, liberation. )]
L4: [A. Refuting a personal self (a permanent cause without being an effect)]
L5: [1. Actual meaning]
L5: [2. Refuting the rejoinder]
L4: [B. Refuting three substantial existent uncompounded phenomena (i. e. three permanent existent phenomena types: space, analytical cessations, non-analytical cessations)]
L5: [1. General refutation]
L5: [2. Specifically refuting permanent omnipresent space (a permanent thing without being a cause or an effect)]
L4: [C. Refuting permanent time (a primary cause, without being an effect)]
L5: [1. If permanent time is accepted as a cause, it should also be accepted as an effect]
L5: [2. Reason for this]
L5: [3. Contradictoriness of that which undergoes change being permanent]
L5: [4. Contradictoriness of that which has come into existence of its own accord depending on causes]
L5: [5. Contradictoriness of that which has arisen from something permanent being impermanent]
L4: [D. Refuting permanent particles (primary causes, without being effects, or composed of parts)]
L5: [1. Refuting permanent particles]
L6: [a. Unsuitability of that which has parts as a permanent functional thing]
L6: [b. Unfeasibility of an accretion which is a separate substantial entity forming through the coalescence of homogeneous particles]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of asserting that particles do not interpenetrate completely]
L6: [c. Refuting that particles are partless prior to the formation of a composite]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of particles forming composites when movement from one position to another is unfeasible for partless particles]
L5: [2. Unfeasibility of Yogic awareness perceiving partless particles]
L6: [a. Actual meaning]
L6: [b. Refuting belief in the existence of permanent particles because there are coarse things]
L5: [3. Why Buddhas do not mention the existence of permanent particles]
L4: [E. Refuting substantially established liberation]
L5: [1. Refuting the substantially established liberation of our own sectarians]
L6: [a. Unfeasibility of substantially established cessation]
L6: [b. It contradicts the explanation that all suffering is abandoned in the sphere of nirvana]
L5: [2. Refuting other sectarians' liberation identified with the self]
L6: [a. Refuting the permanent liberation consisting of consciousness imputed by Samkhyas]
L6: [b. Refuting permanent liberation consisting of the potential for the existence of consciousness]
L6: [c. Suitability of the complete abandonment of conceptions of a self as liberation]
L3: [III. Arguing the unsuitability of refuting true existence]
L3: [The summarizing stanza:]
L2: [CHAPTER 10 - REFUTING MISCONCEPTIONS OF THE SELF - THERE IS NOTHING PERMANENT THAT IS HAVING REBIRTHS, OR IS BEING LIBERATED - P. 215]
L3: [I. Individual refutations of the self]
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L4: [A. Refuting the Vaisesika self]
L5: [1. Refuting the nature of the self]
L6: [a. Actual meaning]
L6: [b. Refuting the rejoinder]
L6: [c. [Unwanted] conclusion that generating the thought "I" when observing another's self is reasonable]
L5: [2. Refuting the proofs]
L6: [a. Refuting that a permanent self is the cause of entering and leaving cyclic existence]
L6: [b. Refuting it as the activator of the body]
L7: [(1) Actual meaning]
L7: [(2) Showing what invalidated [belief in] a permanent self]
L6: [c. Refuting proof of a permanent self]
L7: [(1) Seeing memory of past rebirths is unsuitable as proof of a permanent self]
L7: [(2) Unfeasibility of mindless matter remembering past rebirths]
L7: [(3) Entailment of permanence, if that which has attributes such as intelligence remembers past rebirths]
L4: [B. Refuting the self imputed by Samkhyas]
L5: [1. Unacceptability of asserting a permanent conscious person]
L5: [2. Entailment that [the activity of experiencing] cannot stop until the conscious person, the substance, has disintegrated]
L5: [3. Unacceptability of asserting that the person's nature [changes] from actual consciousness first to potential consciousness]
L4: [C. Refuting the self imputed by Naiyayikas]
L5: [1. Refuting that a part of the self possessing a mere particle of mind perceives objects]
L5: [2. Refuting belief in a permanent omnipresent self]
L4: [D. Explaining other refutation like that of the attributes and so forth]
L5: [1. Asserting that though the principal is matter it is the creator of everything amounts to madness]
L5: [2. Contradiction of asserting that it creates virtue and non-virtue but does not experience their maturation] L5: [3. Refuting that a permanent self is the agent of actions and experiencer of their maturation]
L3: [II. General refutation]
L4: [A. Erroneousness of thinking a personal self exist]
L4: [B. Impossibility of liberation from cyclic existence for a permanent self]
L4: [C. Inappropriateness of asserting the existence of a self during liberation]
L4: [D. Refuting a substantially established liberated [person] without a self]
L3: [III. Eliminating any fault of annihilation with regard to selflessness]
L4: [A. Although there is no self, there is no danger of the composite and transitory discontinuing]
L4: [B. Even if a self exists, it is unsuitable as the cause that starts and stops [production]]
L4: [C. Producers and that which is produced exist in relation only to impermanent things]
L4: [D. Showing briefly how permanence and annihilation are avoided in terms of the conventional]
L3: [The summarizing stanza:]
L2: [CHAPTER 11 - REFUTING TRULY EXISTENT TIME - THERE IS NO TRULY EXISTING ABSOLUTE TIME, DURATION OR IMPERMANENCE - P. 227]
L3: [I. Refuting that time is substantially established by nature]
L4: [A. Refuting the past and the future]
L5: [1. Refuting a substantially established future]
L6: [a. Showing the fallacies if the future is truly existent]
L6: [b. Refuting the rejoinder]
L6: [c. Consequence that it is present if substantially established]
L6: [d. Consequence that impermanence is impossible if all three times are substantially existent] L5: [2. Refuting a substantially established past]
L5: [3. Detailed refutation of the future]
L6: [a. Refuting the assertion of Vaibhasikas and so forth]
L7: [(1) Refutation by examining whether the future is produced or unproduced]
L8: [(a) Actual meaning]
L8: [(b) Refuting the rejoinder]
L7: [(2) Consequence that impermanence is impossible if the two times are substantially established] L7: [(3) Showing that the existence of future functional things is absurd]
L7: [(4) Consequence that things already produced are produced again]
L7: [(5) Refuting that Yogic perception of wished for objects directly perceives future things]
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L8: [(a) Actual meaning]
L8: [(b) Consequence that fresh restraint from non-virtue and so forth are unnecessary if the future is substantially existent]
L8: [(c) If impermanent it is contradictory for something to exist prior to its production]
L6: [b. Refuting the assertions of Sautrantikas and so forth]
L4: [B. Refutation by examining whether the effect exists or not]
L4: [C. Refuting a truly existent present]
L3: [II. Refuting the proof [of substantially established time]]
L4: [A. Refuting existence of substantially established functional things as a basis for time]
L5: [1. Refutation by examining whether or not things have duration]
L6: [a. Actual meaning]
L6: [b. Proving that duration is not inherently existent]
L5: [2. Refutation by examining whether or not time has duration]
L5: [3. Refutation by examining whether things and impermanence are one or different]
L5: [4. Refutation by examining which is stronger, duration or impermanence]
L6: [a. Consequence that subsequent reversal is unfeasible if impermanence is weaker]
L6: [b. Consequence that nothing will have duration if impermanence is stronger]
L6: [c. Consequence that what was permanent will later be impermanent if duration is stronger]
L5: [5. Refuting that both exist together]
L4: [B. Refuting proof based on memory of the past]
L3: [The summarizing stanza:]
L2: [CHAPTER 12 - REFUTING WRONG VIEWS - WE NEED A GRADUAL PATH COMBINING VIRTUOUS METHODS AND WISDOM. THERE IS NO FINAL VIEW TO ARRIVE TO. -- P. 239]
L3: [I. Why most ordinary people do not follow this teaching]
L4: [A. Difficulty of finding a listener with the prerequisite qualities]
L5: [1. Prerequisite qualities of the listener]
L5: [2. Disadvantages of not possessing the prerequisite qualities]
L5: [3. Eliminating arguments]
L6: [a. Proving the Subduer's omniscience]
L7: [(1) Appropriateness of being glad about the teaching of emptiness which annihilates suffering and its sources] L7: [(2) Why there is no liberation in any teaching other than the Teacher's]
L7: [(3) Means to gain certainty regarding extremely hidden matters taught by the Teacher]
L6: [b. Showing that others' teachers are not authentic]
L4: [B. Difficulty of understanding the meaning of the fundamental mode of existence]
L5: [1. Why emptiness is feared]
L6: [a. Why some, although seeking liberation, follow the Forders]
L6: [b. Recognizing a person who fears emptiness]
L6: [c. Why childish people fear emptiness]
L5: [2. Faults of impeding others' understanding of emptiness]
L5: [3. Taking care to lapse from the view of suchness]
L5: [4. Stages leading towards suchness]
L5: [5. Recognizing suchness]
L6: [a. Recognizing the fundamental mode of existence]
L6: [b. Why fear arises in the weak]
L4: [C. The profound is not taught for the sake of argument]
L5: [1. Although not taught for the sake of debate this very teaching burns up wrong contentions]
L5: [2. Why this is so]
L6: [a. Actual meaning]
L6: [b. Why the Exalted do not experience fear]
L5: [3. Appropriateness of compassion for those following wrong paths]
L4: [D. Showing the comparative subtlety and coarseness of our own and others' teaching]
L5: [1. General explanation of why those of inferior intelligence value others' teaching but not the Buddha's]
L5: [2. Specific explanation]
L6: [a. Those seeking liberation should not try these systems]
L6: [b. How those of inferior intelligence develop respect]
L6: [c. Why those systems are not excellent teaching]
L3: [II. Exposition of good explanation in brief]
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L4: [A. Actual meaning]
L4: [B. Why outsiders do not appreciate the Teacher's doctrine]
L3: [III. Advising those who seek emancipation to adopt good explanations] L3: [The summarizing stanza:]
L2: [CHAPTER 13 - REFUTING TRULY EXISTENT SENSE ORGANS AND OBJECTS - REFUTING DIRECT OBJECTIVE PERCEPTION OF AN EXTERNAL REALITY INDEPENDENT OF THE MIND AND KARMA. EVERYTING IS LIKE AN ILLUSION. - P. 251]
L3: [I. Extensively explaining the reasoning that refutes true existence]
L4: [A. Refuting true existence of that which is apprehended: the sense objects]
L5: [1. General refutation]
L6: [a. Actual meaning]
L7: [(1) Refuting that a sense consciousness directly perceives a pot existing by way of its own character] L7: [(2) Applying this reasoning to other instances]
L7: [(3) Absurdity of positing that other parts are seen because visible form existent by way of its own character is seen]
L7: [(4) Refuting direct perception of just visible form existent by way of its own character]
L7: [(5) Showing that the proof and what is to be proved are alike]
L7: [(6) Showing other lines of reasoning]
L5: [2. Individual refutations]
L6: [a. Refuting that sense organs apprehend objects existing by way of their own entity]
L7: [(1) Refuting truly existent visible objects]
L8: [(a) Refuting objects]
L9: [1: Refuting our own sectarians' contentions]
L9: [a: Refutation by examining whether the color and shape constituting a visible form existing by way of its own character taken as object of apprehension by a visual consciousness are inherently one or different]
L9: [b: Refutation through the consequence that because the elements are present, a visual consciousness taking a visible form as its object would apprehend both]
L9: [c: Showing what invalidates this contention]
L9: [2: Refuting contentions of other sectarians]
L8: [(b) Refuting that which perceives objects]
L9: [1: Refuting that the eye is by way of its own entity an instrument of looking at form]
L9: [2: Refuting consciousness as agent]
L9: [3: Refuting the eye as agent]
L9: [a: Absurdity if the eye travels to look at visible form]
L9: [b: Purposelessness if it travels to look at the form after it is seen]
L9: [c: Consequence that all objects would be seen if the eye by way of its own entity perceived form without traveling] L9: [4: Consequence that the eye is an instrument of looking in relation to the eye]
L9: [5: Refuting a combination of three factors as the instrument of looking at visible form]
L7: [(2) Refuting truly existent auditory objects]
L8: [(a) Refutation by examining whether sound is a maker of noise]
L8: [(b) Refutation by examining whether or not sound is apprehended through contact]
L8: [(c) Showing the flaws of this contention]
L6: [b. Refuting apprehension by mental consciousness]
L4: [B. Refuting true existence of that which perceives objects]
L5: [1. Defining the aggregate of recognition]
L5: [2. Refuting it true existence]
L4: [C. Showing that lack of true existence is, like magic, a cause for amazement]
L3: [II. Showing that emptiness of true existence is like magical illusions and so forth]
L3: [The summarizing stanza:]
L2: [CHAPTER 14 - REFUTING EXTREME CONCEPTIONS [OF INHERENT EXISTENCE AND COMPLETE NON-EXISTENCE . . . ] - THE PERFECTION OF WISDOM: NON-DUALITY OF DEPENDENT ORIGINATION AND EMPTINESS - P. 265]
L3: [I. Proving that functional things are empty of inherent existence]
L4: [A. Brief exposition]
L4: [B. Extensive explanation]
L5: [1. Refuting a truly existent composite by examining the four possibilities [same, different, one owning the other or
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Aryadeva - The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas [3. 2]
vice versa]]
L6: [a. Exposition]
L6: [b. Explanation]
L7: [(1) Refuting other sectarians]
L8: [(a) Refuting the characteristics]
L9: [1: Refuting the substantial entity as basis for a distinct generality]
L9: [2: Refuting it as a basis for distinct attributes]
L9: [a: Actual meaning]
L9: [b: Inconsistency with the assertion that one attribute cannot rely on another attribute]
L8: [(b) Refuting that which is characterized]
L7: [(2) Refuting our own sectarians]
L8: [(a) Extensively refuting the composite as a truly existent single unit]
L9: [1: Refutation by examining for oneness or difference]
L9: [2: Refuting the composite as a truly existent single unit through the coming together of its constituents]
L9: [a: Actual refutation]
L9: [b: Refuting the rejoinder]
L9: [3: Showing other reasoning which refutes the composite as a truly existent single unit]
L9: [a: Consequence that everything is a pot if the pot has true existence]
L9: [b: Consequence that the eight substantial particles of the pot are one]
L9: [4: Refuting truly existent production of the pot from its causes]
L9: [5: Refuting truly existent production by virtue of dependence on parts]
L8: [(b) Briefly refuting that though there are many components, the composite is a truly existent single unit]
L5: [2. Refuting truly existent components]
L6: [a. Just as a composite does not exist truly apart from visible form, smell and so forth, there are no truly existent elemental derivatives that do not rely on the elements]
L6: [b. Refuting truly existent elements]
L6: [c. Refuting the rejoinder]
L6: [d. Refuting a fire particle as truly existent fire]
L5: [3. Refutation by examining for singleness or plurality]
L6: [a. Refuting truly existent functional phenomena through the reason of being neither one nor many]
L6: [b. This fallacy equally applies to other sectarians]
L5: [4. Applying reasoning which negates the four possibilities in [all] other cases [, with any duality. ]]
L3: [II. Showing the cause for mistaking functional things as permanent and truly existent]
L3: [III. Briefly showing the reasoning that establishes absence of true existence]
L3: [IV. Showing the need to understand absence of true existence]
L4: [A. Inherently existent dependent arising is not seen by the Exalted]
L4: [B. Release from worldly existence is gained through understanding emptiness]
L3: [The summarizing stanza:]
L2: [CHAPTER 15 - REFUTING TRULY EXISTENT CHARACTERISTICS [OF PRODUCTS] - PRODUCTION / ORIGINATION, DURATION, CESSATION - P. 277]
L3: [I. Extensively establishing dependent arising which are not inherently produced as existing in the manner of a magicians's illusions]
L4: [A. Specific refutation of inherent production]
L5: [1. Extensive explanation]
L6: [a. Refutation by examining whether that which exists or does not exist is produced] L7: [(1) Reason refuting production of that which exists or does not exist]
L7: [(2) Establishing its mode [of operation]]
L7: [(3) Refutation by examining the time of production]
L7: [(4) Refutation by examining the thing itself and another thing]
L6: [b. Refutation by examining the beginning, middle and end]
L6: [c. Refutation by examining both self and other]
L6: [d. Refutation by examining sequentiality and simultaneity]
L7: [(1) Actual meaning]
L7: [(2) Refuting proof of inherent production]
L6: [e. Refutation by examining the three times]
L5: [2. Summarized meaning: showing the effects of refuting production]
L4: [B. General refutation of inherently existent production, duration and disintegration]
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L5: [1. Refutation of inherently existent characteristics by examining sequentiality and simultaneity] L5: [2. Refutation through the consequence of infinite regress of the characteristics]
L5: [3. Refutation by examining whether they are one or different]
L5: [4. Refutation by examining whether they are existent or non-existent by way of their own entity] L6: [a. Refuting that production is truly existent because there are truly existent producing causes] L6: [b.
If permanent time is accepted as a cause, it should also be accepted as an effect]
L5: [2. Reason for this]
L5: [3. Contradictoriness of that which undergoes change being permanent]
L5: [4. Contradictoriness of that which has come into existence of its own accord depending on causes]
L5: [5. Contradictoriness of that which has arisen from something permanent being impermanent]
L4: [D. Refuting permanent particles (primary causes, without being effects, or composed of parts)]
L5: [1. Refuting permanent particles]
L6: [a. Unsuitability of that which has parts as a permanent functional thing]
L6: [b. Unfeasibility of an accretion which is a separate substantial entity forming through the coalescence of homogeneous particles]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of asserting that particles do not interpenetrate completely]
L6: [c. Refuting that particles are partless prior to the formation of a composite]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of particles forming composites when movement from one position to another is unfeasible for partless particles]
L5: [2. Unfeasibility of Yogic awareness perceiving partless particles]
L6: [a. Actual meaning]
L6: [b. Refuting belief in the existence of permanent particles because there are coarse things]
L5: [3. Why Buddhas do not mention the existence of permanent particles]
L4: [E. Refuting substantially established liberation]
L5: [1. Refuting the substantially established liberation of our own sectarians]
L6: [a. Unfeasibility of substantially established cessation]
L6: [b. It contradicts the explanation that all suffering is abandoned in the sphere of nirvana]
L5: [2. Refuting other sectarians' liberation identified with the self]
L6: [a. Refuting the permanent liberation consisting of consciousness imputed by Samkhyas]
L6: [b. Refuting permanent liberation consisting of the potential for the existence of consciousness]
L6: [c. Suitability of the complete abandonment of conceptions of a self as liberation]
L3: [III. Arguing the unsuitability of refuting true existence]
L3: [The summarizing stanza:]
L2: [CHAPTER 10 - REFUTING MISCONCEPTIONS OF THE SELF - THERE IS NOTHING PERMANENT THAT IS HAVING REBIRTHS, OR IS BEING LIBERATED - P. 215]
L3: [I. Individual refutations of the self]
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L4: [A. Refuting the Vaisesika self]
L5: [1. Refuting the nature of the self]
L6: [a. Actual meaning]
L6: [b. Refuting the rejoinder]
L6: [c. [Unwanted] conclusion that generating the thought "I" when observing another's self is reasonable]
L5: [2. Refuting the proofs]
L6: [a. Refuting that a permanent self is the cause of entering and leaving cyclic existence]
L6: [b. Refuting it as the activator of the body]
L7: [(1) Actual meaning]
L7: [(2) Showing what invalidated [belief in] a permanent self]
L6: [c. Refuting proof of a permanent self]
L7: [(1) Seeing memory of past rebirths is unsuitable as proof of a permanent self]
L7: [(2) Unfeasibility of mindless matter remembering past rebirths]
L7: [(3) Entailment of permanence, if that which has attributes such as intelligence remembers past rebirths]
L4: [B. Refuting the self imputed by Samkhyas]
L5: [1. Unacceptability of asserting a permanent conscious person]
L5: [2. Entailment that [the activity of experiencing] cannot stop until the conscious person, the substance, has disintegrated]
L5: [3. Unacceptability of asserting that the person's nature [changes] from actual consciousness first to potential consciousness]
L4: [C. Refuting the self imputed by Naiyayikas]
L5: [1. Refuting that a part of the self possessing a mere particle of mind perceives objects]
L5: [2. Refuting belief in a permanent omnipresent self]
L4: [D. Explaining other refutation like that of the attributes and so forth]
L5: [1. Asserting that though the principal is matter it is the creator of everything amounts to madness]
L5: [2. Contradiction of asserting that it creates virtue and non-virtue but does not experience their maturation] L5: [3. Refuting that a permanent self is the agent of actions and experiencer of their maturation]
L3: [II. General refutation]
L4: [A. Erroneousness of thinking a personal self exist]
L4: [B. Impossibility of liberation from cyclic existence for a permanent self]
L4: [C. Inappropriateness of asserting the existence of a self during liberation]
L4: [D. Refuting a substantially established liberated [person] without a self]
L3: [III. Eliminating any fault of annihilation with regard to selflessness]
L4: [A. Although there is no self, there is no danger of the composite and transitory discontinuing]
L4: [B. Even if a self exists, it is unsuitable as the cause that starts and stops [production]]
L4: [C. Producers and that which is produced exist in relation only to impermanent things]
L4: [D. Showing briefly how permanence and annihilation are avoided in terms of the conventional]
L3: [The summarizing stanza:]
L2: [CHAPTER 11 - REFUTING TRULY EXISTENT TIME - THERE IS NO TRULY EXISTING ABSOLUTE TIME, DURATION OR IMPERMANENCE - P. 227]
L3: [I. Refuting that time is substantially established by nature]
L4: [A. Refuting the past and the future]
L5: [1. Refuting a substantially established future]
L6: [a. Showing the fallacies if the future is truly existent]
L6: [b. Refuting the rejoinder]
L6: [c. Consequence that it is present if substantially established]
L6: [d. Consequence that impermanence is impossible if all three times are substantially existent] L5: [2. Refuting a substantially established past]
L5: [3. Detailed refutation of the future]
L6: [a. Refuting the assertion of Vaibhasikas and so forth]
L7: [(1) Refutation by examining whether the future is produced or unproduced]
L8: [(a) Actual meaning]
L8: [(b) Refuting the rejoinder]
L7: [(2) Consequence that impermanence is impossible if the two times are substantially established] L7: [(3) Showing that the existence of future functional things is absurd]
L7: [(4) Consequence that things already produced are produced again]
L7: [(5) Refuting that Yogic perception of wished for objects directly perceives future things]
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L8: [(a) Actual meaning]
L8: [(b) Consequence that fresh restraint from non-virtue and so forth are unnecessary if the future is substantially existent]
L8: [(c) If impermanent it is contradictory for something to exist prior to its production]
L6: [b. Refuting the assertions of Sautrantikas and so forth]
L4: [B. Refutation by examining whether the effect exists or not]
L4: [C. Refuting a truly existent present]
L3: [II. Refuting the proof [of substantially established time]]
L4: [A. Refuting existence of substantially established functional things as a basis for time]
L5: [1. Refutation by examining whether or not things have duration]
L6: [a. Actual meaning]
L6: [b. Proving that duration is not inherently existent]
L5: [2. Refutation by examining whether or not time has duration]
L5: [3. Refutation by examining whether things and impermanence are one or different]
L5: [4. Refutation by examining which is stronger, duration or impermanence]
L6: [a. Consequence that subsequent reversal is unfeasible if impermanence is weaker]
L6: [b. Consequence that nothing will have duration if impermanence is stronger]
L6: [c. Consequence that what was permanent will later be impermanent if duration is stronger]
L5: [5. Refuting that both exist together]
L4: [B. Refuting proof based on memory of the past]
L3: [The summarizing stanza:]
L2: [CHAPTER 12 - REFUTING WRONG VIEWS - WE NEED A GRADUAL PATH COMBINING VIRTUOUS METHODS AND WISDOM. THERE IS NO FINAL VIEW TO ARRIVE TO. -- P. 239]
L3: [I. Why most ordinary people do not follow this teaching]
L4: [A. Difficulty of finding a listener with the prerequisite qualities]
L5: [1. Prerequisite qualities of the listener]
L5: [2. Disadvantages of not possessing the prerequisite qualities]
L5: [3. Eliminating arguments]
L6: [a. Proving the Subduer's omniscience]
L7: [(1) Appropriateness of being glad about the teaching of emptiness which annihilates suffering and its sources] L7: [(2) Why there is no liberation in any teaching other than the Teacher's]
L7: [(3) Means to gain certainty regarding extremely hidden matters taught by the Teacher]
L6: [b. Showing that others' teachers are not authentic]
L4: [B. Difficulty of understanding the meaning of the fundamental mode of existence]
L5: [1. Why emptiness is feared]
L6: [a. Why some, although seeking liberation, follow the Forders]
L6: [b. Recognizing a person who fears emptiness]
L6: [c. Why childish people fear emptiness]
L5: [2. Faults of impeding others' understanding of emptiness]
L5: [3. Taking care to lapse from the view of suchness]
L5: [4. Stages leading towards suchness]
L5: [5. Recognizing suchness]
L6: [a. Recognizing the fundamental mode of existence]
L6: [b. Why fear arises in the weak]
L4: [C. The profound is not taught for the sake of argument]
L5: [1. Although not taught for the sake of debate this very teaching burns up wrong contentions]
L5: [2. Why this is so]
L6: [a. Actual meaning]
L6: [b. Why the Exalted do not experience fear]
L5: [3. Appropriateness of compassion for those following wrong paths]
L4: [D. Showing the comparative subtlety and coarseness of our own and others' teaching]
L5: [1. General explanation of why those of inferior intelligence value others' teaching but not the Buddha's]
L5: [2. Specific explanation]
L6: [a. Those seeking liberation should not try these systems]
L6: [b. How those of inferior intelligence develop respect]
L6: [c. Why those systems are not excellent teaching]
L3: [II. Exposition of good explanation in brief]
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L4: [A. Actual meaning]
L4: [B. Why outsiders do not appreciate the Teacher's doctrine]
L3: [III. Advising those who seek emancipation to adopt good explanations] L3: [The summarizing stanza:]
L2: [CHAPTER 13 - REFUTING TRULY EXISTENT SENSE ORGANS AND OBJECTS - REFUTING DIRECT OBJECTIVE PERCEPTION OF AN EXTERNAL REALITY INDEPENDENT OF THE MIND AND KARMA. EVERYTING IS LIKE AN ILLUSION. - P. 251]
L3: [I. Extensively explaining the reasoning that refutes true existence]
L4: [A. Refuting true existence of that which is apprehended: the sense objects]
L5: [1. General refutation]
L6: [a. Actual meaning]
L7: [(1) Refuting that a sense consciousness directly perceives a pot existing by way of its own character] L7: [(2) Applying this reasoning to other instances]
L7: [(3) Absurdity of positing that other parts are seen because visible form existent by way of its own character is seen]
L7: [(4) Refuting direct perception of just visible form existent by way of its own character]
L7: [(5) Showing that the proof and what is to be proved are alike]
L7: [(6) Showing other lines of reasoning]
L5: [2. Individual refutations]
L6: [a. Refuting that sense organs apprehend objects existing by way of their own entity]
L7: [(1) Refuting truly existent visible objects]
L8: [(a) Refuting objects]
L9: [1: Refuting our own sectarians' contentions]
L9: [a: Refutation by examining whether the color and shape constituting a visible form existing by way of its own character taken as object of apprehension by a visual consciousness are inherently one or different]
L9: [b: Refutation through the consequence that because the elements are present, a visual consciousness taking a visible form as its object would apprehend both]
L9: [c: Showing what invalidates this contention]
L9: [2: Refuting contentions of other sectarians]
L8: [(b) Refuting that which perceives objects]
L9: [1: Refuting that the eye is by way of its own entity an instrument of looking at form]
L9: [2: Refuting consciousness as agent]
L9: [3: Refuting the eye as agent]
L9: [a: Absurdity if the eye travels to look at visible form]
L9: [b: Purposelessness if it travels to look at the form after it is seen]
L9: [c: Consequence that all objects would be seen if the eye by way of its own entity perceived form without traveling] L9: [4: Consequence that the eye is an instrument of looking in relation to the eye]
L9: [5: Refuting a combination of three factors as the instrument of looking at visible form]
L7: [(2) Refuting truly existent auditory objects]
L8: [(a) Refutation by examining whether sound is a maker of noise]
L8: [(b) Refutation by examining whether or not sound is apprehended through contact]
L8: [(c) Showing the flaws of this contention]
L6: [b. Refuting apprehension by mental consciousness]
L4: [B. Refuting true existence of that which perceives objects]
L5: [1. Defining the aggregate of recognition]
L5: [2. Refuting it true existence]
L4: [C. Showing that lack of true existence is, like magic, a cause for amazement]
L3: [II. Showing that emptiness of true existence is like magical illusions and so forth]
L3: [The summarizing stanza:]
L2: [CHAPTER 14 - REFUTING EXTREME CONCEPTIONS [OF INHERENT EXISTENCE AND COMPLETE NON-EXISTENCE . . . ] - THE PERFECTION OF WISDOM: NON-DUALITY OF DEPENDENT ORIGINATION AND EMPTINESS - P. 265]
L3: [I. Proving that functional things are empty of inherent existence]
L4: [A. Brief exposition]
L4: [B. Extensive explanation]
L5: [1. Refuting a truly existent composite by examining the four possibilities [same, different, one owning the other or
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vice versa]]
L6: [a. Exposition]
L6: [b. Explanation]
L7: [(1) Refuting other sectarians]
L8: [(a) Refuting the characteristics]
L9: [1: Refuting the substantial entity as basis for a distinct generality]
L9: [2: Refuting it as a basis for distinct attributes]
L9: [a: Actual meaning]
L9: [b: Inconsistency with the assertion that one attribute cannot rely on another attribute]
L8: [(b) Refuting that which is characterized]
L7: [(2) Refuting our own sectarians]
L8: [(a) Extensively refuting the composite as a truly existent single unit]
L9: [1: Refutation by examining for oneness or difference]
L9: [2: Refuting the composite as a truly existent single unit through the coming together of its constituents]
L9: [a: Actual refutation]
L9: [b: Refuting the rejoinder]
L9: [3: Showing other reasoning which refutes the composite as a truly existent single unit]
L9: [a: Consequence that everything is a pot if the pot has true existence]
L9: [b: Consequence that the eight substantial particles of the pot are one]
L9: [4: Refuting truly existent production of the pot from its causes]
L9: [5: Refuting truly existent production by virtue of dependence on parts]
L8: [(b) Briefly refuting that though there are many components, the composite is a truly existent single unit]
L5: [2. Refuting truly existent components]
L6: [a. Just as a composite does not exist truly apart from visible form, smell and so forth, there are no truly existent elemental derivatives that do not rely on the elements]
L6: [b. Refuting truly existent elements]
L6: [c. Refuting the rejoinder]
L6: [d. Refuting a fire particle as truly existent fire]
L5: [3. Refutation by examining for singleness or plurality]
L6: [a. Refuting truly existent functional phenomena through the reason of being neither one nor many]
L6: [b. This fallacy equally applies to other sectarians]
L5: [4. Applying reasoning which negates the four possibilities in [all] other cases [, with any duality. ]]
L3: [II. Showing the cause for mistaking functional things as permanent and truly existent]
L3: [III. Briefly showing the reasoning that establishes absence of true existence]
L3: [IV. Showing the need to understand absence of true existence]
L4: [A. Inherently existent dependent arising is not seen by the Exalted]
L4: [B. Release from worldly existence is gained through understanding emptiness]
L3: [The summarizing stanza:]
L2: [CHAPTER 15 - REFUTING TRULY EXISTENT CHARACTERISTICS [OF PRODUCTS] - PRODUCTION / ORIGINATION, DURATION, CESSATION - P. 277]
L3: [I. Extensively establishing dependent arising which are not inherently produced as existing in the manner of a magicians's illusions]
L4: [A. Specific refutation of inherent production]
L5: [1. Extensive explanation]
L6: [a. Refutation by examining whether that which exists or does not exist is produced] L7: [(1) Reason refuting production of that which exists or does not exist]
L7: [(2) Establishing its mode [of operation]]
L7: [(3) Refutation by examining the time of production]
L7: [(4) Refutation by examining the thing itself and another thing]
L6: [b. Refutation by examining the beginning, middle and end]
L6: [c. Refutation by examining both self and other]
L6: [d. Refutation by examining sequentiality and simultaneity]
L7: [(1) Actual meaning]
L7: [(2) Refuting proof of inherent production]
L6: [e. Refutation by examining the three times]
L5: [2. Summarized meaning: showing the effects of refuting production]
L4: [B. General refutation of inherently existent production, duration and disintegration]
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L5: [1. Refutation of inherently existent characteristics by examining sequentiality and simultaneity] L5: [2. Refutation through the consequence of infinite regress of the characteristics]
L5: [3. Refutation by examining whether they are one or different]
L5: [4. Refutation by examining whether they are existent or non-existent by way of their own entity] L6: [a. Refuting that production is truly existent because there are truly existent producing causes] L6: [b. Production and so forth are neither truly existent things nor non-things]
L4: [C. Refuting that what is in the process of being produced is being produced inherently] L5: [1. Brief explanation]
L5: [2. Extensive explanation]
L6: [a. Refutation by examining that which is in the process of being produced]
L6: [b. Refuting the assertion that a thing existing between past and future is that which is in the process of being produced]
L6: [c. Refuting the assertion that a thing before it is produced is what is in the process of being produced]
L6: [d. Refuting the assertion that the unproduced is what is in the process of being produced]
L7: [(1) Actual meaning]
L7: [(2) Refuting the justification]
L7: [(3) Necessity of accepting that the unproduced is being produced, if that which is in the process of being produced is produced by way of its own entity]
L5: [3. Summarized meaning]
L3: [II. Concluding summary of the refutations of inherent existence [of production / origination, duration, cessation] ] L3: [The summarizing stanza:]
L1: [SECTION II - B : SHOWING HOW TO MEDITATE ON SETTLING [THE PROCEDURE BETWEEN] SPIRITUAL GUIDES AND STUDENTS BY WAY OF [EXPLAINING] THE PURPOSE OF THE CHAPTERS AND ELIMINATING REMAINING COUNTER-ARGUMENTS BY MISGUIDED OPPONENTS. ]
L2: [CHAPTER 16 - REFUTING REMAINING COUNTER-ARGUMENTS - THE DHARMA DOOR OF NON- DUALITY AND THE IRREFUTABILITY OF THE MIDDLE WAY - P. 289]
L3: [I. Briefly explaining the purpose of writing these chapters]
L3: [II. Eliminating remaining counter-arguments raised by misguided opponents]
L4: [A. Refuting reasoning to negate emptiness]
L5: [1. Impossibility of refuting the thesis of emptiness]
L6: [a. Actual meaning]
L6: [b. Refutation by virtue of parity]
L5: [2. Impossibility of proving the thesis of non-emptiness]
L6: [a. Actual meaning]
L6: [b. Refuting the justification]
L5: [3.
(catuhsataka sastra karika nama)
Aryadeva
[3. 2 - COMMENTARY] Chapters from 9 through 16 (Italics by an anonymous contemporary)
[Text Layout by Jampa Namgyal - November 2009]
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Aryadeva - The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas [3. 2]
L1: [CONTENTS]
L1: [PART II - EXPLAINING THE STAGES OF THE PATHS DEPENDENT ON ULTIMATE TRUTH (ACCUMULATION OF WISDOM)]
L1: [SECTION II - A : EXTENSIVELY EXPLAINING ULTIMATE TRUTH]
L2: [CHAPTER 9 - REFUTING PERMANENT FUNCTIONAL PHENOMENA - EVERYTHING IS BOTH CAUSE AND EFFECT, WHOLE AND PART, MERELY IMPUTED BY THE MIND - THE MIDDLE WAY IN CAUSALITY: NO ABSOLUTE CAUSALITY / PATH, NO ABSENCE OF CAUSALITY - P. 203]
L3: [I. Refuting permanent functional phenomena in general ]
L4: [A. Actual meaning]
L4: [B. Refuting the rejoinder]
L3: [II. Refuting them individually (Self, space, cessations, time, particles, liberation. )]
L4: [A. Refuting a personal self (a permanent cause without being an effect)]
L5: [1. Actual meaning]
L5: [2. Refuting the rejoinder]
L4: [B. Refuting three substantial existent uncompounded phenomena (i. e. three permanent existent phenomena types: space, analytical cessations, non-analytical cessations)]
L5: [1. General refutation]
L5: [2. Specifically refuting permanent omnipresent space (a permanent thing without being a cause or an effect)]
L4: [C. Refuting permanent time (a primary cause, without being an effect)]
L5: [1. If permanent time is accepted as a cause, it should also be accepted as an effect]
L5: [2. Reason for this]
L5: [3. Contradictoriness of that which undergoes change being permanent]
L5: [4. Contradictoriness of that which has come into existence of its own accord depending on causes]
L5: [5. Contradictoriness of that which has arisen from something permanent being impermanent]
L4: [D. Refuting permanent particles (primary causes, without being effects, or composed of parts)]
L5: [1. Refuting permanent particles]
L6: [a. Unsuitability of that which has parts as a permanent functional thing]
L6: [b. Unfeasibility of an accretion which is a separate substantial entity forming through the coalescence of homogeneous particles]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of asserting that particles do not interpenetrate completely]
L6: [c. Refuting that particles are partless prior to the formation of a composite]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of particles forming composites when movement from one position to another is unfeasible for partless particles]
L5: [2. Unfeasibility of Yogic awareness perceiving partless particles]
L6: [a. Actual meaning]
L6: [b. Refuting belief in the existence of permanent particles because there are coarse things]
L5: [3. Why Buddhas do not mention the existence of permanent particles]
L4: [E. Refuting substantially established liberation]
L5: [1. Refuting the substantially established liberation of our own sectarians]
L6: [a. Unfeasibility of substantially established cessation]
L6: [b. It contradicts the explanation that all suffering is abandoned in the sphere of nirvana]
L5: [2. Refuting other sectarians' liberation identified with the self]
L6: [a. Refuting the permanent liberation consisting of consciousness imputed by Samkhyas]
L6: [b. Refuting permanent liberation consisting of the potential for the existence of consciousness]
L6: [c. Suitability of the complete abandonment of conceptions of a self as liberation]
L3: [III. Arguing the unsuitability of refuting true existence]
L3: [The summarizing stanza:]
L2: [CHAPTER 10 - REFUTING MISCONCEPTIONS OF THE SELF - THERE IS NOTHING PERMANENT THAT IS HAVING REBIRTHS, OR IS BEING LIBERATED - P. 215]
L3: [I. Individual refutations of the self]
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L4: [A. Refuting the Vaisesika self]
L5: [1. Refuting the nature of the self]
L6: [a. Actual meaning]
L6: [b. Refuting the rejoinder]
L6: [c. [Unwanted] conclusion that generating the thought "I" when observing another's self is reasonable]
L5: [2. Refuting the proofs]
L6: [a. Refuting that a permanent self is the cause of entering and leaving cyclic existence]
L6: [b. Refuting it as the activator of the body]
L7: [(1) Actual meaning]
L7: [(2) Showing what invalidated [belief in] a permanent self]
L6: [c. Refuting proof of a permanent self]
L7: [(1) Seeing memory of past rebirths is unsuitable as proof of a permanent self]
L7: [(2) Unfeasibility of mindless matter remembering past rebirths]
L7: [(3) Entailment of permanence, if that which has attributes such as intelligence remembers past rebirths]
L4: [B. Refuting the self imputed by Samkhyas]
L5: [1. Unacceptability of asserting a permanent conscious person]
L5: [2. Entailment that [the activity of experiencing] cannot stop until the conscious person, the substance, has disintegrated]
L5: [3. Unacceptability of asserting that the person's nature [changes] from actual consciousness first to potential consciousness]
L4: [C. Refuting the self imputed by Naiyayikas]
L5: [1. Refuting that a part of the self possessing a mere particle of mind perceives objects]
L5: [2. Refuting belief in a permanent omnipresent self]
L4: [D. Explaining other refutation like that of the attributes and so forth]
L5: [1. Asserting that though the principal is matter it is the creator of everything amounts to madness]
L5: [2. Contradiction of asserting that it creates virtue and non-virtue but does not experience their maturation] L5: [3. Refuting that a permanent self is the agent of actions and experiencer of their maturation]
L3: [II. General refutation]
L4: [A. Erroneousness of thinking a personal self exist]
L4: [B. Impossibility of liberation from cyclic existence for a permanent self]
L4: [C. Inappropriateness of asserting the existence of a self during liberation]
L4: [D. Refuting a substantially established liberated [person] without a self]
L3: [III. Eliminating any fault of annihilation with regard to selflessness]
L4: [A. Although there is no self, there is no danger of the composite and transitory discontinuing]
L4: [B. Even if a self exists, it is unsuitable as the cause that starts and stops [production]]
L4: [C. Producers and that which is produced exist in relation only to impermanent things]
L4: [D. Showing briefly how permanence and annihilation are avoided in terms of the conventional]
L3: [The summarizing stanza:]
L2: [CHAPTER 11 - REFUTING TRULY EXISTENT TIME - THERE IS NO TRULY EXISTING ABSOLUTE TIME, DURATION OR IMPERMANENCE - P. 227]
L3: [I. Refuting that time is substantially established by nature]
L4: [A. Refuting the past and the future]
L5: [1. Refuting a substantially established future]
L6: [a. Showing the fallacies if the future is truly existent]
L6: [b. Refuting the rejoinder]
L6: [c. Consequence that it is present if substantially established]
L6: [d. Consequence that impermanence is impossible if all three times are substantially existent] L5: [2. Refuting a substantially established past]
L5: [3. Detailed refutation of the future]
L6: [a. Refuting the assertion of Vaibhasikas and so forth]
L7: [(1) Refutation by examining whether the future is produced or unproduced]
L8: [(a) Actual meaning]
L8: [(b) Refuting the rejoinder]
L7: [(2) Consequence that impermanence is impossible if the two times are substantially established] L7: [(3) Showing that the existence of future functional things is absurd]
L7: [(4) Consequence that things already produced are produced again]
L7: [(5) Refuting that Yogic perception of wished for objects directly perceives future things]
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L8: [(a) Actual meaning]
L8: [(b) Consequence that fresh restraint from non-virtue and so forth are unnecessary if the future is substantially existent]
L8: [(c) If impermanent it is contradictory for something to exist prior to its production]
L6: [b. Refuting the assertions of Sautrantikas and so forth]
L4: [B. Refutation by examining whether the effect exists or not]
L4: [C. Refuting a truly existent present]
L3: [II. Refuting the proof [of substantially established time]]
L4: [A. Refuting existence of substantially established functional things as a basis for time]
L5: [1. Refutation by examining whether or not things have duration]
L6: [a. Actual meaning]
L6: [b. Proving that duration is not inherently existent]
L5: [2. Refutation by examining whether or not time has duration]
L5: [3. Refutation by examining whether things and impermanence are one or different]
L5: [4. Refutation by examining which is stronger, duration or impermanence]
L6: [a. Consequence that subsequent reversal is unfeasible if impermanence is weaker]
L6: [b. Consequence that nothing will have duration if impermanence is stronger]
L6: [c. Consequence that what was permanent will later be impermanent if duration is stronger]
L5: [5. Refuting that both exist together]
L4: [B. Refuting proof based on memory of the past]
L3: [The summarizing stanza:]
L2: [CHAPTER 12 - REFUTING WRONG VIEWS - WE NEED A GRADUAL PATH COMBINING VIRTUOUS METHODS AND WISDOM. THERE IS NO FINAL VIEW TO ARRIVE TO. -- P. 239]
L3: [I. Why most ordinary people do not follow this teaching]
L4: [A. Difficulty of finding a listener with the prerequisite qualities]
L5: [1. Prerequisite qualities of the listener]
L5: [2. Disadvantages of not possessing the prerequisite qualities]
L5: [3. Eliminating arguments]
L6: [a. Proving the Subduer's omniscience]
L7: [(1) Appropriateness of being glad about the teaching of emptiness which annihilates suffering and its sources] L7: [(2) Why there is no liberation in any teaching other than the Teacher's]
L7: [(3) Means to gain certainty regarding extremely hidden matters taught by the Teacher]
L6: [b. Showing that others' teachers are not authentic]
L4: [B. Difficulty of understanding the meaning of the fundamental mode of existence]
L5: [1. Why emptiness is feared]
L6: [a. Why some, although seeking liberation, follow the Forders]
L6: [b. Recognizing a person who fears emptiness]
L6: [c. Why childish people fear emptiness]
L5: [2. Faults of impeding others' understanding of emptiness]
L5: [3. Taking care to lapse from the view of suchness]
L5: [4. Stages leading towards suchness]
L5: [5. Recognizing suchness]
L6: [a. Recognizing the fundamental mode of existence]
L6: [b. Why fear arises in the weak]
L4: [C. The profound is not taught for the sake of argument]
L5: [1. Although not taught for the sake of debate this very teaching burns up wrong contentions]
L5: [2. Why this is so]
L6: [a. Actual meaning]
L6: [b. Why the Exalted do not experience fear]
L5: [3. Appropriateness of compassion for those following wrong paths]
L4: [D. Showing the comparative subtlety and coarseness of our own and others' teaching]
L5: [1. General explanation of why those of inferior intelligence value others' teaching but not the Buddha's]
L5: [2. Specific explanation]
L6: [a. Those seeking liberation should not try these systems]
L6: [b. How those of inferior intelligence develop respect]
L6: [c. Why those systems are not excellent teaching]
L3: [II. Exposition of good explanation in brief]
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L4: [A. Actual meaning]
L4: [B. Why outsiders do not appreciate the Teacher's doctrine]
L3: [III. Advising those who seek emancipation to adopt good explanations] L3: [The summarizing stanza:]
L2: [CHAPTER 13 - REFUTING TRULY EXISTENT SENSE ORGANS AND OBJECTS - REFUTING DIRECT OBJECTIVE PERCEPTION OF AN EXTERNAL REALITY INDEPENDENT OF THE MIND AND KARMA. EVERYTING IS LIKE AN ILLUSION. - P. 251]
L3: [I. Extensively explaining the reasoning that refutes true existence]
L4: [A. Refuting true existence of that which is apprehended: the sense objects]
L5: [1. General refutation]
L6: [a. Actual meaning]
L7: [(1) Refuting that a sense consciousness directly perceives a pot existing by way of its own character] L7: [(2) Applying this reasoning to other instances]
L7: [(3) Absurdity of positing that other parts are seen because visible form existent by way of its own character is seen]
L7: [(4) Refuting direct perception of just visible form existent by way of its own character]
L7: [(5) Showing that the proof and what is to be proved are alike]
L7: [(6) Showing other lines of reasoning]
L5: [2. Individual refutations]
L6: [a. Refuting that sense organs apprehend objects existing by way of their own entity]
L7: [(1) Refuting truly existent visible objects]
L8: [(a) Refuting objects]
L9: [1: Refuting our own sectarians' contentions]
L9: [a: Refutation by examining whether the color and shape constituting a visible form existing by way of its own character taken as object of apprehension by a visual consciousness are inherently one or different]
L9: [b: Refutation through the consequence that because the elements are present, a visual consciousness taking a visible form as its object would apprehend both]
L9: [c: Showing what invalidates this contention]
L9: [2: Refuting contentions of other sectarians]
L8: [(b) Refuting that which perceives objects]
L9: [1: Refuting that the eye is by way of its own entity an instrument of looking at form]
L9: [2: Refuting consciousness as agent]
L9: [3: Refuting the eye as agent]
L9: [a: Absurdity if the eye travels to look at visible form]
L9: [b: Purposelessness if it travels to look at the form after it is seen]
L9: [c: Consequence that all objects would be seen if the eye by way of its own entity perceived form without traveling] L9: [4: Consequence that the eye is an instrument of looking in relation to the eye]
L9: [5: Refuting a combination of three factors as the instrument of looking at visible form]
L7: [(2) Refuting truly existent auditory objects]
L8: [(a) Refutation by examining whether sound is a maker of noise]
L8: [(b) Refutation by examining whether or not sound is apprehended through contact]
L8: [(c) Showing the flaws of this contention]
L6: [b. Refuting apprehension by mental consciousness]
L4: [B. Refuting true existence of that which perceives objects]
L5: [1. Defining the aggregate of recognition]
L5: [2. Refuting it true existence]
L4: [C. Showing that lack of true existence is, like magic, a cause for amazement]
L3: [II. Showing that emptiness of true existence is like magical illusions and so forth]
L3: [The summarizing stanza:]
L2: [CHAPTER 14 - REFUTING EXTREME CONCEPTIONS [OF INHERENT EXISTENCE AND COMPLETE NON-EXISTENCE . . . ] - THE PERFECTION OF WISDOM: NON-DUALITY OF DEPENDENT ORIGINATION AND EMPTINESS - P. 265]
L3: [I. Proving that functional things are empty of inherent existence]
L4: [A. Brief exposition]
L4: [B. Extensive explanation]
L5: [1. Refuting a truly existent composite by examining the four possibilities [same, different, one owning the other or
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vice versa]]
L6: [a. Exposition]
L6: [b. Explanation]
L7: [(1) Refuting other sectarians]
L8: [(a) Refuting the characteristics]
L9: [1: Refuting the substantial entity as basis for a distinct generality]
L9: [2: Refuting it as a basis for distinct attributes]
L9: [a: Actual meaning]
L9: [b: Inconsistency with the assertion that one attribute cannot rely on another attribute]
L8: [(b) Refuting that which is characterized]
L7: [(2) Refuting our own sectarians]
L8: [(a) Extensively refuting the composite as a truly existent single unit]
L9: [1: Refutation by examining for oneness or difference]
L9: [2: Refuting the composite as a truly existent single unit through the coming together of its constituents]
L9: [a: Actual refutation]
L9: [b: Refuting the rejoinder]
L9: [3: Showing other reasoning which refutes the composite as a truly existent single unit]
L9: [a: Consequence that everything is a pot if the pot has true existence]
L9: [b: Consequence that the eight substantial particles of the pot are one]
L9: [4: Refuting truly existent production of the pot from its causes]
L9: [5: Refuting truly existent production by virtue of dependence on parts]
L8: [(b) Briefly refuting that though there are many components, the composite is a truly existent single unit]
L5: [2. Refuting truly existent components]
L6: [a. Just as a composite does not exist truly apart from visible form, smell and so forth, there are no truly existent elemental derivatives that do not rely on the elements]
L6: [b. Refuting truly existent elements]
L6: [c. Refuting the rejoinder]
L6: [d. Refuting a fire particle as truly existent fire]
L5: [3. Refutation by examining for singleness or plurality]
L6: [a. Refuting truly existent functional phenomena through the reason of being neither one nor many]
L6: [b. This fallacy equally applies to other sectarians]
L5: [4. Applying reasoning which negates the four possibilities in [all] other cases [, with any duality. ]]
L3: [II. Showing the cause for mistaking functional things as permanent and truly existent]
L3: [III. Briefly showing the reasoning that establishes absence of true existence]
L3: [IV. Showing the need to understand absence of true existence]
L4: [A. Inherently existent dependent arising is not seen by the Exalted]
L4: [B. Release from worldly existence is gained through understanding emptiness]
L3: [The summarizing stanza:]
L2: [CHAPTER 15 - REFUTING TRULY EXISTENT CHARACTERISTICS [OF PRODUCTS] - PRODUCTION / ORIGINATION, DURATION, CESSATION - P. 277]
L3: [I. Extensively establishing dependent arising which are not inherently produced as existing in the manner of a magicians's illusions]
L4: [A. Specific refutation of inherent production]
L5: [1. Extensive explanation]
L6: [a. Refutation by examining whether that which exists or does not exist is produced] L7: [(1) Reason refuting production of that which exists or does not exist]
L7: [(2) Establishing its mode [of operation]]
L7: [(3) Refutation by examining the time of production]
L7: [(4) Refutation by examining the thing itself and another thing]
L6: [b. Refutation by examining the beginning, middle and end]
L6: [c. Refutation by examining both self and other]
L6: [d. Refutation by examining sequentiality and simultaneity]
L7: [(1) Actual meaning]
L7: [(2) Refuting proof of inherent production]
L6: [e. Refutation by examining the three times]
L5: [2. Summarized meaning: showing the effects of refuting production]
L4: [B. General refutation of inherently existent production, duration and disintegration]
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L5: [1. Refutation of inherently existent characteristics by examining sequentiality and simultaneity] L5: [2. Refutation through the consequence of infinite regress of the characteristics]
L5: [3. Refutation by examining whether they are one or different]
L5: [4. Refutation by examining whether they are existent or non-existent by way of their own entity] L6: [a. Refuting that production is truly existent because there are truly existent producing causes] L6: [b.
If permanent time is accepted as a cause, it should also be accepted as an effect]
L5: [2. Reason for this]
L5: [3. Contradictoriness of that which undergoes change being permanent]
L5: [4. Contradictoriness of that which has come into existence of its own accord depending on causes]
L5: [5. Contradictoriness of that which has arisen from something permanent being impermanent]
L4: [D. Refuting permanent particles (primary causes, without being effects, or composed of parts)]
L5: [1. Refuting permanent particles]
L6: [a. Unsuitability of that which has parts as a permanent functional thing]
L6: [b. Unfeasibility of an accretion which is a separate substantial entity forming through the coalescence of homogeneous particles]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of asserting that particles do not interpenetrate completely]
L6: [c. Refuting that particles are partless prior to the formation of a composite]
L7: [(1) Actual meaning]
L7: [(2) Contradictoriness of particles forming composites when movement from one position to another is unfeasible for partless particles]
L5: [2. Unfeasibility of Yogic awareness perceiving partless particles]
L6: [a. Actual meaning]
L6: [b. Refuting belief in the existence of permanent particles because there are coarse things]
L5: [3. Why Buddhas do not mention the existence of permanent particles]
L4: [E. Refuting substantially established liberation]
L5: [1. Refuting the substantially established liberation of our own sectarians]
L6: [a. Unfeasibility of substantially established cessation]
L6: [b. It contradicts the explanation that all suffering is abandoned in the sphere of nirvana]
L5: [2. Refuting other sectarians' liberation identified with the self]
L6: [a. Refuting the permanent liberation consisting of consciousness imputed by Samkhyas]
L6: [b. Refuting permanent liberation consisting of the potential for the existence of consciousness]
L6: [c. Suitability of the complete abandonment of conceptions of a self as liberation]
L3: [III. Arguing the unsuitability of refuting true existence]
L3: [The summarizing stanza:]
L2: [CHAPTER 10 - REFUTING MISCONCEPTIONS OF THE SELF - THERE IS NOTHING PERMANENT THAT IS HAVING REBIRTHS, OR IS BEING LIBERATED - P. 215]
L3: [I. Individual refutations of the self]
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L4: [A. Refuting the Vaisesika self]
L5: [1. Refuting the nature of the self]
L6: [a. Actual meaning]
L6: [b. Refuting the rejoinder]
L6: [c. [Unwanted] conclusion that generating the thought "I" when observing another's self is reasonable]
L5: [2. Refuting the proofs]
L6: [a. Refuting that a permanent self is the cause of entering and leaving cyclic existence]
L6: [b. Refuting it as the activator of the body]
L7: [(1) Actual meaning]
L7: [(2) Showing what invalidated [belief in] a permanent self]
L6: [c. Refuting proof of a permanent self]
L7: [(1) Seeing memory of past rebirths is unsuitable as proof of a permanent self]
L7: [(2) Unfeasibility of mindless matter remembering past rebirths]
L7: [(3) Entailment of permanence, if that which has attributes such as intelligence remembers past rebirths]
L4: [B. Refuting the self imputed by Samkhyas]
L5: [1. Unacceptability of asserting a permanent conscious person]
L5: [2. Entailment that [the activity of experiencing] cannot stop until the conscious person, the substance, has disintegrated]
L5: [3. Unacceptability of asserting that the person's nature [changes] from actual consciousness first to potential consciousness]
L4: [C. Refuting the self imputed by Naiyayikas]
L5: [1. Refuting that a part of the self possessing a mere particle of mind perceives objects]
L5: [2. Refuting belief in a permanent omnipresent self]
L4: [D. Explaining other refutation like that of the attributes and so forth]
L5: [1. Asserting that though the principal is matter it is the creator of everything amounts to madness]
L5: [2. Contradiction of asserting that it creates virtue and non-virtue but does not experience their maturation] L5: [3. Refuting that a permanent self is the agent of actions and experiencer of their maturation]
L3: [II. General refutation]
L4: [A. Erroneousness of thinking a personal self exist]
L4: [B. Impossibility of liberation from cyclic existence for a permanent self]
L4: [C. Inappropriateness of asserting the existence of a self during liberation]
L4: [D. Refuting a substantially established liberated [person] without a self]
L3: [III. Eliminating any fault of annihilation with regard to selflessness]
L4: [A. Although there is no self, there is no danger of the composite and transitory discontinuing]
L4: [B. Even if a self exists, it is unsuitable as the cause that starts and stops [production]]
L4: [C. Producers and that which is produced exist in relation only to impermanent things]
L4: [D. Showing briefly how permanence and annihilation are avoided in terms of the conventional]
L3: [The summarizing stanza:]
L2: [CHAPTER 11 - REFUTING TRULY EXISTENT TIME - THERE IS NO TRULY EXISTING ABSOLUTE TIME, DURATION OR IMPERMANENCE - P. 227]
L3: [I. Refuting that time is substantially established by nature]
L4: [A. Refuting the past and the future]
L5: [1. Refuting a substantially established future]
L6: [a. Showing the fallacies if the future is truly existent]
L6: [b. Refuting the rejoinder]
L6: [c. Consequence that it is present if substantially established]
L6: [d. Consequence that impermanence is impossible if all three times are substantially existent] L5: [2. Refuting a substantially established past]
L5: [3. Detailed refutation of the future]
L6: [a. Refuting the assertion of Vaibhasikas and so forth]
L7: [(1) Refutation by examining whether the future is produced or unproduced]
L8: [(a) Actual meaning]
L8: [(b) Refuting the rejoinder]
L7: [(2) Consequence that impermanence is impossible if the two times are substantially established] L7: [(3) Showing that the existence of future functional things is absurd]
L7: [(4) Consequence that things already produced are produced again]
L7: [(5) Refuting that Yogic perception of wished for objects directly perceives future things]
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L8: [(a) Actual meaning]
L8: [(b) Consequence that fresh restraint from non-virtue and so forth are unnecessary if the future is substantially existent]
L8: [(c) If impermanent it is contradictory for something to exist prior to its production]
L6: [b. Refuting the assertions of Sautrantikas and so forth]
L4: [B. Refutation by examining whether the effect exists or not]
L4: [C. Refuting a truly existent present]
L3: [II. Refuting the proof [of substantially established time]]
L4: [A. Refuting existence of substantially established functional things as a basis for time]
L5: [1. Refutation by examining whether or not things have duration]
L6: [a. Actual meaning]
L6: [b. Proving that duration is not inherently existent]
L5: [2. Refutation by examining whether or not time has duration]
L5: [3. Refutation by examining whether things and impermanence are one or different]
L5: [4. Refutation by examining which is stronger, duration or impermanence]
L6: [a. Consequence that subsequent reversal is unfeasible if impermanence is weaker]
L6: [b. Consequence that nothing will have duration if impermanence is stronger]
L6: [c. Consequence that what was permanent will later be impermanent if duration is stronger]
L5: [5. Refuting that both exist together]
L4: [B. Refuting proof based on memory of the past]
L3: [The summarizing stanza:]
L2: [CHAPTER 12 - REFUTING WRONG VIEWS - WE NEED A GRADUAL PATH COMBINING VIRTUOUS METHODS AND WISDOM. THERE IS NO FINAL VIEW TO ARRIVE TO. -- P. 239]
L3: [I. Why most ordinary people do not follow this teaching]
L4: [A. Difficulty of finding a listener with the prerequisite qualities]
L5: [1. Prerequisite qualities of the listener]
L5: [2. Disadvantages of not possessing the prerequisite qualities]
L5: [3. Eliminating arguments]
L6: [a. Proving the Subduer's omniscience]
L7: [(1) Appropriateness of being glad about the teaching of emptiness which annihilates suffering and its sources] L7: [(2) Why there is no liberation in any teaching other than the Teacher's]
L7: [(3) Means to gain certainty regarding extremely hidden matters taught by the Teacher]
L6: [b. Showing that others' teachers are not authentic]
L4: [B. Difficulty of understanding the meaning of the fundamental mode of existence]
L5: [1. Why emptiness is feared]
L6: [a. Why some, although seeking liberation, follow the Forders]
L6: [b. Recognizing a person who fears emptiness]
L6: [c. Why childish people fear emptiness]
L5: [2. Faults of impeding others' understanding of emptiness]
L5: [3. Taking care to lapse from the view of suchness]
L5: [4. Stages leading towards suchness]
L5: [5. Recognizing suchness]
L6: [a. Recognizing the fundamental mode of existence]
L6: [b. Why fear arises in the weak]
L4: [C. The profound is not taught for the sake of argument]
L5: [1. Although not taught for the sake of debate this very teaching burns up wrong contentions]
L5: [2. Why this is so]
L6: [a. Actual meaning]
L6: [b. Why the Exalted do not experience fear]
L5: [3. Appropriateness of compassion for those following wrong paths]
L4: [D. Showing the comparative subtlety and coarseness of our own and others' teaching]
L5: [1. General explanation of why those of inferior intelligence value others' teaching but not the Buddha's]
L5: [2. Specific explanation]
L6: [a. Those seeking liberation should not try these systems]
L6: [b. How those of inferior intelligence develop respect]
L6: [c. Why those systems are not excellent teaching]
L3: [II. Exposition of good explanation in brief]
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L4: [A. Actual meaning]
L4: [B. Why outsiders do not appreciate the Teacher's doctrine]
L3: [III. Advising those who seek emancipation to adopt good explanations] L3: [The summarizing stanza:]
L2: [CHAPTER 13 - REFUTING TRULY EXISTENT SENSE ORGANS AND OBJECTS - REFUTING DIRECT OBJECTIVE PERCEPTION OF AN EXTERNAL REALITY INDEPENDENT OF THE MIND AND KARMA. EVERYTING IS LIKE AN ILLUSION. - P. 251]
L3: [I. Extensively explaining the reasoning that refutes true existence]
L4: [A. Refuting true existence of that which is apprehended: the sense objects]
L5: [1. General refutation]
L6: [a. Actual meaning]
L7: [(1) Refuting that a sense consciousness directly perceives a pot existing by way of its own character] L7: [(2) Applying this reasoning to other instances]
L7: [(3) Absurdity of positing that other parts are seen because visible form existent by way of its own character is seen]
L7: [(4) Refuting direct perception of just visible form existent by way of its own character]
L7: [(5) Showing that the proof and what is to be proved are alike]
L7: [(6) Showing other lines of reasoning]
L5: [2. Individual refutations]
L6: [a. Refuting that sense organs apprehend objects existing by way of their own entity]
L7: [(1) Refuting truly existent visible objects]
L8: [(a) Refuting objects]
L9: [1: Refuting our own sectarians' contentions]
L9: [a: Refutation by examining whether the color and shape constituting a visible form existing by way of its own character taken as object of apprehension by a visual consciousness are inherently one or different]
L9: [b: Refutation through the consequence that because the elements are present, a visual consciousness taking a visible form as its object would apprehend both]
L9: [c: Showing what invalidates this contention]
L9: [2: Refuting contentions of other sectarians]
L8: [(b) Refuting that which perceives objects]
L9: [1: Refuting that the eye is by way of its own entity an instrument of looking at form]
L9: [2: Refuting consciousness as agent]
L9: [3: Refuting the eye as agent]
L9: [a: Absurdity if the eye travels to look at visible form]
L9: [b: Purposelessness if it travels to look at the form after it is seen]
L9: [c: Consequence that all objects would be seen if the eye by way of its own entity perceived form without traveling] L9: [4: Consequence that the eye is an instrument of looking in relation to the eye]
L9: [5: Refuting a combination of three factors as the instrument of looking at visible form]
L7: [(2) Refuting truly existent auditory objects]
L8: [(a) Refutation by examining whether sound is a maker of noise]
L8: [(b) Refutation by examining whether or not sound is apprehended through contact]
L8: [(c) Showing the flaws of this contention]
L6: [b. Refuting apprehension by mental consciousness]
L4: [B. Refuting true existence of that which perceives objects]
L5: [1. Defining the aggregate of recognition]
L5: [2. Refuting it true existence]
L4: [C. Showing that lack of true existence is, like magic, a cause for amazement]
L3: [II. Showing that emptiness of true existence is like magical illusions and so forth]
L3: [The summarizing stanza:]
L2: [CHAPTER 14 - REFUTING EXTREME CONCEPTIONS [OF INHERENT EXISTENCE AND COMPLETE NON-EXISTENCE . . . ] - THE PERFECTION OF WISDOM: NON-DUALITY OF DEPENDENT ORIGINATION AND EMPTINESS - P. 265]
L3: [I. Proving that functional things are empty of inherent existence]
L4: [A. Brief exposition]
L4: [B. Extensive explanation]
L5: [1. Refuting a truly existent composite by examining the four possibilities [same, different, one owning the other or
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vice versa]]
L6: [a. Exposition]
L6: [b. Explanation]
L7: [(1) Refuting other sectarians]
L8: [(a) Refuting the characteristics]
L9: [1: Refuting the substantial entity as basis for a distinct generality]
L9: [2: Refuting it as a basis for distinct attributes]
L9: [a: Actual meaning]
L9: [b: Inconsistency with the assertion that one attribute cannot rely on another attribute]
L8: [(b) Refuting that which is characterized]
L7: [(2) Refuting our own sectarians]
L8: [(a) Extensively refuting the composite as a truly existent single unit]
L9: [1: Refutation by examining for oneness or difference]
L9: [2: Refuting the composite as a truly existent single unit through the coming together of its constituents]
L9: [a: Actual refutation]
L9: [b: Refuting the rejoinder]
L9: [3: Showing other reasoning which refutes the composite as a truly existent single unit]
L9: [a: Consequence that everything is a pot if the pot has true existence]
L9: [b: Consequence that the eight substantial particles of the pot are one]
L9: [4: Refuting truly existent production of the pot from its causes]
L9: [5: Refuting truly existent production by virtue of dependence on parts]
L8: [(b) Briefly refuting that though there are many components, the composite is a truly existent single unit]
L5: [2. Refuting truly existent components]
L6: [a. Just as a composite does not exist truly apart from visible form, smell and so forth, there are no truly existent elemental derivatives that do not rely on the elements]
L6: [b. Refuting truly existent elements]
L6: [c. Refuting the rejoinder]
L6: [d. Refuting a fire particle as truly existent fire]
L5: [3. Refutation by examining for singleness or plurality]
L6: [a. Refuting truly existent functional phenomena through the reason of being neither one nor many]
L6: [b. This fallacy equally applies to other sectarians]
L5: [4. Applying reasoning which negates the four possibilities in [all] other cases [, with any duality. ]]
L3: [II. Showing the cause for mistaking functional things as permanent and truly existent]
L3: [III. Briefly showing the reasoning that establishes absence of true existence]
L3: [IV. Showing the need to understand absence of true existence]
L4: [A. Inherently existent dependent arising is not seen by the Exalted]
L4: [B. Release from worldly existence is gained through understanding emptiness]
L3: [The summarizing stanza:]
L2: [CHAPTER 15 - REFUTING TRULY EXISTENT CHARACTERISTICS [OF PRODUCTS] - PRODUCTION / ORIGINATION, DURATION, CESSATION - P. 277]
L3: [I. Extensively establishing dependent arising which are not inherently produced as existing in the manner of a magicians's illusions]
L4: [A. Specific refutation of inherent production]
L5: [1. Extensive explanation]
L6: [a. Refutation by examining whether that which exists or does not exist is produced] L7: [(1) Reason refuting production of that which exists or does not exist]
L7: [(2) Establishing its mode [of operation]]
L7: [(3) Refutation by examining the time of production]
L7: [(4) Refutation by examining the thing itself and another thing]
L6: [b. Refutation by examining the beginning, middle and end]
L6: [c. Refutation by examining both self and other]
L6: [d. Refutation by examining sequentiality and simultaneity]
L7: [(1) Actual meaning]
L7: [(2) Refuting proof of inherent production]
L6: [e. Refutation by examining the three times]
L5: [2. Summarized meaning: showing the effects of refuting production]
L4: [B. General refutation of inherently existent production, duration and disintegration]
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L5: [1. Refutation of inherently existent characteristics by examining sequentiality and simultaneity] L5: [2. Refutation through the consequence of infinite regress of the characteristics]
L5: [3. Refutation by examining whether they are one or different]
L5: [4. Refutation by examining whether they are existent or non-existent by way of their own entity] L6: [a. Refuting that production is truly existent because there are truly existent producing causes] L6: [b. Production and so forth are neither truly existent things nor non-things]
L4: [C. Refuting that what is in the process of being produced is being produced inherently] L5: [1. Brief explanation]
L5: [2. Extensive explanation]
L6: [a. Refutation by examining that which is in the process of being produced]
L6: [b. Refuting the assertion that a thing existing between past and future is that which is in the process of being produced]
L6: [c. Refuting the assertion that a thing before it is produced is what is in the process of being produced]
L6: [d. Refuting the assertion that the unproduced is what is in the process of being produced]
L7: [(1) Actual meaning]
L7: [(2) Refuting the justification]
L7: [(3) Necessity of accepting that the unproduced is being produced, if that which is in the process of being produced is produced by way of its own entity]
L5: [3. Summarized meaning]
L3: [II. Concluding summary of the refutations of inherent existence [of production / origination, duration, cessation] ] L3: [The summarizing stanza:]
L1: [SECTION II - B : SHOWING HOW TO MEDITATE ON SETTLING [THE PROCEDURE BETWEEN] SPIRITUAL GUIDES AND STUDENTS BY WAY OF [EXPLAINING] THE PURPOSE OF THE CHAPTERS AND ELIMINATING REMAINING COUNTER-ARGUMENTS BY MISGUIDED OPPONENTS. ]
L2: [CHAPTER 16 - REFUTING REMAINING COUNTER-ARGUMENTS - THE DHARMA DOOR OF NON- DUALITY AND THE IRREFUTABILITY OF THE MIDDLE WAY - P. 289]
L3: [I. Briefly explaining the purpose of writing these chapters]
L3: [II. Eliminating remaining counter-arguments raised by misguided opponents]
L4: [A. Refuting reasoning to negate emptiness]
L5: [1. Impossibility of refuting the thesis of emptiness]
L6: [a. Actual meaning]
L6: [b. Refutation by virtue of parity]
L5: [2. Impossibility of proving the thesis of non-emptiness]
L6: [a. Actual meaning]
L6: [b. Refuting the justification]
L5: [3.
