Middle Way Buddhism Blog: Mahayanavimsika

Mahayanavimsika

𝗡𝗮𝗴𝗮𝗿𝗷𝘂𝗻𝗮’𝘀 𝗠𝗮𝗵𝗮𝘆𝗮𝗻𝗮𝘃𝗶𝗺𝘀𝗶𝗸𝗮

[Nagarjuna's Twenty Verses on the Great Vehicle]

Homage to Manjusrikumarabhuta!

(Adoration To The Three Treasures)

1. I bow down to the all-powerful Buddha

Whose mind is free of attachment,

Who in his 𝙘𝙤𝙢𝙥𝙖𝙨𝙨𝙞𝙤𝙣 𝙖𝙣𝙙 𝙬𝙞𝙨𝙙𝙤𝙢 [𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚]

(𝘪.𝘦. 𝘍𝘳𝘶𝘪𝘵𝘪𝘰𝘯 / 𝘉𝘶𝘥𝘥𝘩𝘢𝘩𝘰𝘰𝘥: 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘦𝘥 𝘲𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴 𝘭𝘪𝘬𝘦 𝘤𝘰𝘮𝘱𝘢𝘴𝘴𝘪𝘰𝘯 & 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘦𝘥 𝘸𝘪𝘴𝘥𝘰𝘮.)

Has taught the 𝙞𝙣𝙚𝙭𝙥𝙧𝙚𝙨𝙨𝙞𝙗𝙡𝙚 [𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚]

(𝘪.𝘦. 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘪𝘴 𝘪𝘯𝘥𝘦𝘴𝘤𝘳𝘪𝘣𝘢𝘣𝘭𝘦 / 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 / 𝘥𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴.)

2. In truth there is 𝙣𝙤 𝙗𝙞𝙧𝙩𝙝 -

(𝘪.𝘦. 𝘚𝘪𝘯𝘤𝘦 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 ==> 𝘵𝘩𝘦𝘯 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] ==> 𝘵𝘩𝘦𝘯 𝘵𝘩𝘦𝘳𝘦 𝘢𝘳𝘦 𝘯𝘰 𝘳𝘦𝘢𝘭 𝘵𝘩𝘳𝘦𝘦 𝘴𝘵𝘢𝘨𝘦𝘴 𝘰𝘧 𝘣𝘦𝘤𝘰𝘮𝘪𝘯𝘨 – 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 / 𝘣𝘪𝘳𝘵𝘩 / 𝘤𝘰𝘮𝘪𝘯𝘨, 𝘥𝘶𝘳𝘢𝘵𝘪𝘰𝘯 / 𝘤𝘩𝘢𝘯𝘨𝘦 / 𝘤𝘩𝘢𝘯𝘨𝘦, 𝘤𝘦𝘴𝘴𝘢𝘵𝘪𝘰𝘯 / 𝘥𝘦𝘢𝘵𝘩 / 𝘨𝘰𝘪𝘯𝘨 – 𝘧𝘰𝘳 𝘢𝘯𝘺 𝘵𝘩𝘪𝘯𝘨, 𝘢𝘯𝘺 𝘣𝘦𝘪𝘯𝘨, 𝘢𝘯𝘺 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯.)

Then surely 𝙣𝙤 𝙘𝙚𝙨𝙨𝙖𝙩𝙞𝙤𝙣 𝙤𝙧 𝙡𝙞𝙗𝙚𝙧𝙖𝙩𝙞𝙤𝙣;

(𝘪.𝘦. ⇒ 𝘛𝘩𝘦𝘯 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘳𝘦𝘢𝘭 𝘣𝘰𝘯𝘥𝘢𝘨𝘦 / 𝘴𝘢𝘮𝘴𝘢𝘳𝘢, 𝘯𝘰 𝘳𝘦𝘢𝘭 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯, 𝘢𝘯𝘥 𝘯𝘰 𝘳𝘦𝘢𝘭 𝘭𝘪𝘣𝘦𝘳𝘢𝘵𝘪𝘰𝘯 / 𝘯𝘪𝘳𝘷𝘢𝘯𝘢.)

The Buddha is 𝙡𝙞𝙠𝙚 𝙩𝙝𝙚 𝙨𝙠𝙮 [𝙨𝙥𝙖𝙘𝙚]

And all beings have that nature.

(𝘪.𝘦. 𝘈𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 / 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 – 𝘣𝘰𝘥𝘺 / 𝘱𝘩𝘺𝘴𝘪𝘤𝘢𝘭, 𝘴𝘱𝘦𝘦𝘤𝘩 / 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭, 𝘮𝘪𝘯𝘥 / 𝘮𝘦𝘯𝘵𝘢𝘭 𝘧𝘢𝘣𝘳𝘪𝘤𝘢𝘵𝘪𝘰𝘯𝘴; 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘮𝘪𝘯𝘥, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵𝘴 / 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢 – 𝘰𝘧 𝘣𝘰𝘵𝘩 𝘴𝘢𝘮𝘴𝘢𝘳𝘢 & 𝘯𝘪𝘳𝘷𝘢𝘯𝘢 𝘢𝘳𝘦 𝘭𝘪𝘬𝘦 𝘴𝘱𝘢𝘤𝘦, 𝘪𝘭𝘭𝘶𝘴𝘪𝘰𝘯𝘴, 𝘳𝘦𝘧𝘭𝘦𝘤𝘵𝘪𝘰𝘯𝘴, 𝘮𝘪𝘳𝘢𝘨𝘦𝘴, 𝘥𝘳𝘦𝘢𝘮𝘴, 𝘦𝘤𝘩𝘰𝘴, 𝘳𝘢𝘪𝘯𝘣𝘰𝘸𝘴, 𝘮𝘢𝘨𝘪𝘤𝘢𝘭 𝘵𝘳𝘪𝘤𝘬𝘴: ‘𝘛𝘩𝘦𝘳𝘦, 𝘣𝘶𝘵 𝘯𝘰𝘵 𝘵𝘩𝘦𝘳𝘦.’ 𝘕𝘰𝘵 𝘳𝘦𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 / 𝘤𝘢𝘶𝘴𝘦𝘥 / 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 / 𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 / 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 / 𝘤𝘦𝘢𝘴𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘯𝘰𝘯-𝘤𝘢𝘶𝘴𝘦𝘥 / 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 / 𝘯𝘰𝘯-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 / 𝘯𝘰𝘯-𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 / 𝘯𝘰𝘯-𝘤𝘦𝘢𝘴𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳.)

(𝘪.𝘦. 𝘈𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 – 𝘭𝘪𝘬𝘦 𝘉𝘶𝘥𝘥𝘩𝘢𝘴 & 𝘰𝘳𝘥𝘪𝘯𝘢𝘳𝘺 𝘣𝘦𝘪𝘯𝘨𝘴 – 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭𝘭𝘺 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘮𝘶𝘭𝘵𝘪𝘱𝘭𝘦 / 𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘶𝘯𝘪𝘵𝘦𝘥 / 𝘰𝘯𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳.)

3. 𝙉𝙚𝙞𝙩𝙝𝙚𝙧 𝙎𝙖𝙢𝙨𝙖𝙧𝙖 𝙣𝙤𝙧 𝙉𝙞𝙧𝙫𝙖𝙣𝙖 𝙚𝙭𝙞𝙨𝙩

[𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 / 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚𝙡𝙮, 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮],

𝘽𝙪𝙩 𝙖𝙡𝙡 𝙞𝙨 𝙖 𝙘𝙤𝙢𝙥𝙡𝙚𝙭 𝙘𝙤𝙣𝙩𝙞𝙣𝙪𝙪𝙢 [𝙏1]

𝙒𝙞𝙩𝙝 𝙖𝙣 𝙞𝙣𝙩𝙧𝙞𝙣𝙨𝙞𝙘 𝙛𝙖𝙘𝙚 𝙤𝙛 𝙫𝙤𝙞𝙙 [𝙏2] [𝙐2𝙏],

𝙏𝙝𝙚 𝙤𝙗𝙟𝙚𝙘𝙩 𝙤𝙛 𝙪𝙡𝙩𝙞𝙢𝙖𝙩𝙚 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨.

(𝘪.𝘦. 𝘞𝘩𝘢𝘵 𝘯𝘦𝘦𝘥 𝘵𝘰 𝘣𝘦 𝘳𝘦𝘢𝘭𝘪𝘴𝘦𝘥 :

𝘛𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 / 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 𝘪𝘴 𝘮𝘰𝘳𝘦 𝘭𝘪𝘬𝘦 𝘢 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵) 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 / 𝘵𝘰𝘰𝘭𝘴 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘤𝘰𝘶𝘯𝘵𝘦𝘳𝘱𝘰𝘪𝘯𝘵𝘴 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 𝘪𝘯 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 𝘰𝘧 𝘪𝘵𝘴 𝘱𝘢𝘴𝘵 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘴 / 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢 [𝘜3𝘚].

𝘈𝘯𝘥 𝘷𝘪𝘤𝘦 𝘷𝘦𝘳𝘴𝘢, 𝘰𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 / 𝘵𝘳𝘶𝘵𝘩 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 / 𝘱𝘳𝘰𝘷𝘦𝘴 / 𝘦𝘯𝘢𝘣𝘭𝘦𝘴 / 𝘴𝘶𝘱𝘱𝘰𝘳𝘵𝘴 / 𝘪𝘴 𝘪𝘯 𝘩𝘢𝘳𝘮𝘰𝘯𝘺 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 [𝘜2𝘛].

𝘈𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 / 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;

𝘯𝘰𝘵 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘮𝘶𝘭𝘵𝘪𝘱𝘭𝘦 / 𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘶𝘯𝘪𝘵𝘦𝘥 / 𝘰𝘯𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;

𝘯𝘰𝘵 𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 / 𝘤𝘰𝘯𝘵𝘪𝘯𝘶𝘰𝘶𝘴 / 𝘦𝘵𝘦𝘳𝘯𝘢𝘭, 𝘯𝘰𝘵 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 / 𝘥𝘪𝘴𝘤𝘰𝘯𝘵𝘪𝘯𝘶𝘰𝘶𝘴 / 𝘢𝘯𝘯𝘪𝘩𝘪𝘭𝘢𝘵𝘦𝘴, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;

𝘯𝘰𝘵 ‘𝘵𝘩𝘪𝘴’, 𝘯𝘰𝘵 ‘𝘯𝘰𝘯-𝘵𝘩𝘪𝘴’, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳 – 𝘧𝘰𝘳 𝘸𝘩𝘢𝘵𝘦𝘷𝘦𝘳 ‘𝘵𝘩𝘪𝘴’ 𝘪𝘴.

𝘔𝘦𝘢𝘯𝘪𝘯𝘨 𝘪𝘯𝘥𝘦𝘴𝘤𝘳𝘪𝘣𝘢𝘣𝘭𝘦, 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 / 𝘥𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴;

𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘦𝘧𝘪𝘯𝘪𝘯𝘨 𝘭𝘪𝘮𝘪𝘵𝘢𝘵𝘪𝘰𝘯𝘴, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢;

𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘦𝘴𝘤𝘳𝘪𝘱𝘵𝘪𝘰𝘯𝘴 / 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘢𝘵𝘪𝘰𝘯, 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵𝘪𝘢𝘵𝘪𝘰𝘯 / 𝘥𝘪𝘴𝘤𝘳𝘪𝘮𝘪𝘯𝘢𝘵𝘪𝘰𝘯 / 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘪𝘰𝘯, 𝘤𝘢𝘶𝘴𝘢𝘭𝘪𝘵𝘺 / 𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯 / 𝘭𝘢𝘸𝘴, 𝘧𝘰𝘳𝘮 / 𝘮𝘢𝘵𝘵𝘦𝘳-𝘦𝘯𝘦𝘳𝘨𝘺, 𝘴𝘱𝘢𝘤𝘦 & 𝘵𝘪𝘮𝘦.)

4. The nature of all things

Appears 𝙡𝙞𝙠𝙚 𝙖 𝙧𝙚𝙛𝙡𝙚𝙘𝙩𝙞𝙤𝙣,

Pure and naturally quiescent,

With a 𝙣𝙤𝙣-𝙙𝙪𝙖𝙡 [𝙐𝙤𝙥𝙥] identity of 𝙨𝙪𝙘𝙝𝙣𝙚𝙨𝙨 [𝙐2𝙏].

(𝘪.𝘦. 𝘈𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘩𝘢𝘷𝘦 𝘵𝘩𝘦 𝘴𝘢𝘮𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘶𝘯𝘪𝘲𝘶𝘦 𝘢𝘭𝘭-𝘱𝘦𝘳𝘷𝘢𝘥𝘪𝘯𝘨 𝘵𝘪𝘮𝘦𝘭𝘦𝘴𝘴 𝘭𝘪𝘮𝘪𝘵𝘭𝘦𝘴𝘴 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝘛𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘵𝘩𝘦 𝘴𝘢𝘮𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦 / 𝘎𝘦𝘯𝘶𝘪𝘯𝘦-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴, 𝘵𝘩𝘦 𝘴𝘢𝘮𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛], 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘢𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 [𝘜𝘰𝘱𝘱 / 𝘜2𝘛-𝘰𝘱𝘱], 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 [𝘜3𝘚 / 𝘜2𝘛-3𝘚], 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 𝘢𝘯𝘥 𝘪𝘵𝘴 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 [𝘜𝘎𝘔 / 𝘜2𝘛-𝘎𝘔].)

5. 𝙏𝙝𝙚 𝙘𝙤𝙢𝙢𝙤𝙣 𝙢𝙞𝙣𝙙 𝙞𝙢𝙖𝙜𝙞𝙣𝙚𝙨 𝙖 𝙨𝙚𝙡𝙛 (𝙖𝙩𝙢𝙖𝙣) [𝙏1]

𝙒𝙝𝙚𝙧𝙚 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙖𝙩 𝙖𝙡𝙡 [𝙏2] [𝙐2𝙏],

And it conceives [imagine] of emotional states -

Happiness, suffering, and equanimity.

6. The six states of being in Samsara,

The happiness of heaven,

The suffering of hell,

Are all 𝙛𝙖𝙡𝙨𝙚 𝙘𝙧𝙚𝙖𝙩𝙞𝙤𝙣𝙨, 𝙛𝙞𝙜𝙢𝙚𝙣𝙩𝙨 𝙤𝙛 𝙢𝙞𝙣𝙙.

(𝘪.𝘦. 𝘈𝘭𝘭 𝘰𝘣𝘫𝘦𝘤𝘵𝘴 / 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢 𝘢𝘳𝘦 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘯 𝘵𝘩𝘦 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘮𝘪𝘯𝘥;

𝘢𝘯𝘥 𝘵𝘩𝘦 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘮𝘪𝘯𝘥 𝘪𝘴 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘯 𝘰𝘣𝘫𝘦𝘤𝘵𝘴 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘴 / 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢.

𝘈𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 – 𝘭𝘪𝘬𝘦 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 (𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘮𝘪𝘯𝘥, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯 𝘢𝘯𝘥 𝘰𝘣𝘫𝘦𝘤𝘵 / 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢) – 𝘢𝘳𝘦 𝘮𝘰𝘳𝘦 𝘭𝘪𝘬𝘦 𝘢 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵) 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 / 𝘵𝘰𝘰𝘭𝘴 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘤𝘰𝘶𝘯𝘵𝘦𝘳𝘱𝘰𝘪𝘯𝘵𝘴 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 𝘪𝘯 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 𝘰𝘧 𝘪𝘵𝘴 𝘱𝘢𝘴𝘵 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘴 / 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢 [𝘜3𝘚].

𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘤𝘢𝘶𝘴𝘢𝘭𝘪𝘵𝘺 / 𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯 / 𝘭𝘢𝘸𝘴, 𝘧𝘰𝘳𝘮 / 𝘮𝘢𝘵𝘵𝘦𝘳-𝘦𝘯𝘦𝘳𝘨𝘺, 𝘴𝘱𝘢𝘤𝘦 & 𝘵𝘪𝘮𝘦.)

7. Likewise the ideas of bad action causing suffering,

Old age, disease and death,

And the idea that virtue leads to happiness,

Are 𝙢𝙚𝙧𝙚 𝙞𝙙𝙚𝙖𝙨, 𝙪𝙣𝙧𝙚𝙖𝙡 𝙣𝙤𝙩𝙞𝙤𝙣𝙨.

(𝘪.𝘦. 𝘈𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 – 𝘭𝘪𝘬𝘦 𝘨𝘰𝘰𝘥 𝘷𝘴. 𝘣𝘢𝘥 – 𝘢𝘳𝘦 𝘮𝘰𝘳𝘦 𝘭𝘪𝘬𝘦 𝘢 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵) 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 / 𝘵𝘰𝘰𝘭𝘴 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘤𝘰𝘶𝘯𝘵𝘦𝘳𝘱𝘰𝘪𝘯𝘵𝘴 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 𝘪𝘯 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 𝘰𝘧 𝘪𝘵𝘴 𝘱𝘢𝘴𝘵 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘴 / 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢 [𝘜3𝘚].

8. Like an artist frightened

By the devil he paints,

The sufferer in Samsara

Is terrified by his own 𝙞𝙢𝙖𝙜𝙞𝙣𝙖𝙩𝙞𝙤𝙣.

9. Like a man caught in quicksands

Thrashing and struggling about,

So beings drown

In the mess of their own 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨.

10. Mistaking fantasy for reality

Causes an experience of suffering;

Mind is poisoned by 𝙞𝙣𝙩𝙚𝙧𝙥𝙧𝙚𝙩𝙖𝙩𝙞𝙤𝙣

Of consciousness of form.

11. Dissolving figment and fantasy

With a mind of 𝙘𝙤𝙢𝙥𝙖𝙨𝙨𝙞𝙤𝙣𝙖𝙩𝙚 𝙞𝙣𝙨𝙞𝙜𝙝𝙩,

(𝘪.𝘦. 𝘗𝘢𝘵𝘩 = 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘷𝘪𝘳𝘵𝘶𝘰𝘶𝘴 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 𝘤𝘰𝘮𝘣𝘪𝘯𝘦𝘥 𝘸𝘪𝘵𝘩 𝘮𝘰𝘳𝘦 𝘢𝘯𝘥 𝘮𝘰𝘳𝘦 𝘸𝘪𝘴𝘥𝘰𝘮 / 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴. 𝘖𝘯𝘦 𝘴𝘶𝘱𝘱𝘰𝘳𝘵𝘪𝘯𝘨 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳.)

𝙍𝙚𝙢𝙖𝙞𝙣 𝙞𝙣 𝙥𝙚𝙧𝙛𝙚𝙘𝙩 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨

In order to help all beings.

(𝘪.𝘦. 𝘗𝘢𝘵𝘩 = 𝘈𝘤𝘵𝘪𝘯𝘨 𝘮𝘰𝘳𝘦 𝘢𝘯𝘥 𝘮𝘰𝘳𝘦 𝘪𝘯 𝘢𝘤𝘤𝘰𝘳𝘥 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘳𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘩𝘦𝘳𝘦 & 𝘯𝘰𝘸, 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘰𝘧 𝘳𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛].)

12. So acquiring conventional virtue [T1]

Freed from the web of interpretive thought [T2] [U2T],

𝙄𝙣𝙨𝙪𝙧𝙥𝙖𝙨𝙨𝙖𝙗𝙡𝙚 𝙪𝙣𝙙𝙚𝙧𝙨𝙩𝙖𝙣𝙙𝙞𝙣𝙜 [wisdom] is gained

As Buddha, 𝙛𝙧𝙞𝙚𝙣𝙙 𝙩𝙤 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙 [qualities like loving-kindness and compassion].

13. 𝙆𝙣𝙤𝙬𝙞𝙣𝙜 𝙩𝙝𝙚 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙞𝙩𝙮 𝙤𝙛 𝙖𝙡𝙡 (1st truth - dependent origination, relative functionality),

𝙏𝙝𝙚 𝙪𝙡𝙩𝙞𝙢𝙖𝙩𝙚 𝙩𝙧𝙪𝙩𝙝 𝙞𝙨 𝙖𝙡𝙬𝙖𝙮𝙨 𝙨𝙚𝙚𝙣 (2nd truth - emptiness of inherent existence);

𝘿𝙞𝙨𝙢𝙞𝙨𝙨𝙞𝙣𝙜 𝙩𝙝𝙚 𝙞𝙙𝙚𝙖 𝙤𝙛 𝙗𝙚𝙜𝙞𝙣𝙣𝙞𝙣𝙜, 𝙢𝙞𝙙𝙙𝙡𝙚 𝙖𝙣𝙙 𝙚𝙣𝙙 (i.e. no real three stages of becoming)

𝗧𝗵𝗲 𝗳𝗹𝗼𝘄 [𝗧𝟭] 𝗶𝘀 𝘀𝗲𝗲𝗻 𝗮𝘀 𝗘𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 [𝗧𝟮] [𝗨𝟮𝗧].

(𝘪.𝘦. 𝘊𝘰𝘯𝘵𝘪𝘯𝘶𝘢𝘭𝘭𝘺 𝘢𝘸𝘢𝘳𝘦 𝘰𝘧 (𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘳𝘦𝘢𝘭𝘪𝘴𝘪𝘯𝘨 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘪𝘯𝘨) 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴: 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛] 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘪𝘯𝘷𝘰𝘭𝘷𝘦𝘥 𝘪𝘯 𝘢𝘭𝘭 𝘢𝘤𝘵𝘪𝘷𝘪𝘵𝘪𝘦𝘴.)

14. So all samsara and nirvana is 𝙨𝙚𝙚𝙣 𝙖𝙨 𝙞𝙩 𝙞𝙨 -

Empty and insubstantial,

Naked and changeless,

Eternally quiescent and illumined.

(𝘪.𝘦. 𝘊𝘰𝘯𝘴𝘵𝘢𝘯𝘵𝘭𝘺 𝘢𝘣𝘪𝘥𝘪𝘯𝘨 𝘪𝘯 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛] 𝘸𝘩𝘪𝘭𝘦 𝘱𝘦𝘳𝘧𝘰𝘳𝘮𝘪𝘯𝘨 𝘢𝘭𝘭 𝘯𝘰𝘳𝘮𝘢𝘭 𝘷𝘢𝘭𝘪𝘥 𝘢𝘤𝘵𝘪𝘷𝘪𝘵𝘪𝘦𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘣𝘰𝘥𝘺, 𝘴𝘱𝘦𝘦𝘤𝘩 𝘢𝘯𝘥 𝘮𝘪𝘯𝘥.)

15. As the figments of a dream

Dissolve upon 𝙬𝙖𝙠𝙞𝙣𝙜,

So the confusion of Samsara

Fades away in enlightenment.

(𝘪.𝘦. 𝘌𝘯𝘭𝘪𝘨𝘩𝘵𝘦𝘯𝘮𝘦𝘯𝘵 / 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨 𝘵𝘰 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘵𝘰 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛].)

16. 𝙄𝙙𝙚𝙖𝙡𝙞𝙨𝙞𝙣𝙜 [𝙧𝙚𝙞𝙛𝙮𝙞𝙣𝙜] things of no substance [T2]

As eternal, substantial and satisfying,

Shrouding them in a fog of desire

The round of existence arises. [karmic cycle]

17. The nature of beings is unborn [T2]

Yet commonly beings are conceived to exist [T1] [U2T];

Both beings and their ideas

Are 𝙛𝙖𝙡𝙨𝙚 𝙗𝙚𝙡𝙞𝙚𝙛𝙨.

18. It is nothing but an artifice of mind

This birth into an 𝙞𝙡𝙡𝙪𝙨𝙤𝙧𝙮 becoming,

Into a world of good and evil action

With good or bad rebirth to follow.

(𝘪.𝘦 𝘚𝘢𝘮𝘴𝘢𝘳𝘢, 𝘵𝘩𝘦 𝘬𝘢𝘳𝘮𝘪𝘤 𝘤𝘺𝘤𝘭𝘦, 𝘪𝘴 𝘣𝘢𝘴𝘦𝘥 𝘰𝘯 𝘪𝘨𝘯𝘰𝘳𝘢𝘯𝘤𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘰𝘧 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘪𝘯𝘷𝘰𝘭𝘷𝘦𝘥, 𝘪𝘨𝘯𝘰𝘳𝘪𝘯𝘨 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛 / 𝘜3𝘚 / 𝘜𝘰𝘱𝘱 / 𝘜2𝘛-2𝘛 / 𝘜𝘎𝘔].)

19. When the wheel of mind ceases to turn

All things come to an end.

(𝘪.𝘦. 𝘈𝘭𝘭 𝘵𝘩𝘪𝘯𝘨𝘴 𝘢𝘳𝘦 ‘𝘵𝘳𝘢𝘯𝘴𝘤𝘦𝘯𝘥𝘦𝘥’ 𝘴𝘪𝘮𝘱𝘭𝘺 𝘣𝘺 𝘣𝘦𝘤𝘰𝘮𝘪𝘯𝘨 𝘧𝘶𝘭𝘭𝘺 𝘢𝘸𝘢𝘳𝘦 𝘰𝘧 𝘵𝘩𝘦𝘪𝘳 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘩𝘦𝘳𝘦 & 𝘯𝘰𝘸 [𝘜2𝘛]; 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘯𝘦𝘦𝘥 𝘵𝘰 𝘢𝘤𝘤𝘦𝘱𝘵 / 𝘳𝘦𝘫𝘦𝘤𝘵 / 𝘤𝘩𝘢𝘯𝘨𝘦 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴.)

𝙎𝙤 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙨𝙪𝙗𝙨𝙩𝙖𝙣𝙩𝙞𝙖𝙡 [𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨]

𝘼𝙣𝙙 𝙖𝙡𝙡 𝙩𝙝𝙞𝙣𝙜𝙨 𝙖𝙧𝙚 𝙪𝙩𝙩𝙚𝙧𝙡𝙮 𝙥𝙪𝙧𝙚 [𝙥𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡 𝙥𝙪𝙧𝙞𝙩𝙮].

(𝘪.𝘦. 𝘋𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘢𝘳𝘪𝘴𝘦𝘯, 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥, 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘯𝘺 𝘳𝘦𝘢𝘭 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 𝘥𝘶𝘳𝘢𝘵𝘪𝘰𝘯 𝘤𝘦𝘴𝘴𝘢𝘵𝘪𝘰𝘯, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 / 𝘥𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴 ..., 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘮𝘢𝘺 𝘢𝘴 𝘸𝘦𝘭𝘭 𝘣𝘦 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘦𝘥 𝘢𝘴 𝘱𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭𝘭𝘺 𝘦𝘲𝘶𝘢𝘭, 𝘱𝘶𝘳𝘦, 𝘱𝘦𝘳𝘧𝘦𝘤𝘵, 𝘥𝘪𝘷𝘪𝘯𝘦, 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦, 𝘧𝘳𝘦𝘦, 𝘦𝘯𝘭𝘪𝘨𝘩𝘵𝘦𝘯𝘦𝘥, 𝘵𝘩𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘵𝘩𝘳𝘦𝘦 𝘬𝘢𝘺𝘢𝘴, 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘉𝘶𝘥𝘥𝘩𝘢.)

20. This great ocean of samsara,

Full of delusive thought,

Can be crossed in the boat 𝙐𝙣𝙞𝙫𝙚𝙧𝙨𝙖𝙡 𝘼𝙥𝙥𝙧𝙤𝙖𝙘𝙝 [𝙐2𝙏].

Who can reach the other side without it?

– Nagarjuna

Via: https://madhyamaka-advaita.blogspot.com/2023/03/mahayanavimsika.html

#Buddhism #Madhyamaka #Nagarjuna #emptiness #twotruths #middleway #mahayana #nonduality #awareness #samsara #nirvana #buddha #suchness #awakening #enlightenment

MAHAYANAVIMSAKA OF NAGARJUNA

https://firefightersite.wordpress.com/2020/09/14/mahayanavimsaka-of-nagarjuna/

ADORATION TO THE THREE TREASURES

1. I make my obeisance to the Buddha who is wise, free from all attachment, and whose powers are beyond conception, and who has kindly taught the truth which cannot be expressed by words.

2. In the transcendental truth there is no origination (utpada), and in fact, there is no destruction (nirodha). The Buddha is like the sky (which has neither origination nor cessation), and the beings are like him, and therefore they are of the same nature.

3. There is no birth either on this or the other side (of the world). A compound thing (samskrta) originates from its conditions. Therefore it is sunya by its nature. This fact comes into the range of knowledge of an omniscient one.

4. All things by nature are regarded as reflections. They are pure and naturally quiescent, devoid of any duality, equal, and remain always and in all circumstances in the same way (tathata).

5. In fact, worldlings attribute atman to what is not atman, and in the same way they imagine happiness, misery, indifference, passions and liberation.

6. Birth in the six realms of existence in the world, highest happiness in the heaven, great pain in the hell, -- these do not come within the purview of truth (cannot be accepted as true); nor do the notions that unmeritorious actions lead to the extreme misery, old age, disease, and death, and meritorious actions surely bring about good results.

7. It is owing to false notions that beings are consumed by fire of passions even as a forest is burnt by forest conflagration and fall into the hells, etc. As illusion prevails so do beings make their appearance. The world is illusory and it exists only on account of its cause and conditions.

8. As a painter is frightened by the terrible figure of a Yaksa which he himself has drawn, so is a fool frightened in the world (by his own false notions).

9. Even as a fool going himself to a quagmire (swamp, quicksand) is drowned therein, so are beings drowned in the quagmire of false notions and are unable to come out thereof.

10. The feeling of misery is experienced by imagining a thing where in fact it has no existence. Beings are tortured by the poison of false notions regarding the object and its knowledge.

11. Seeing these helpless beings with a compassionate heart one should perform the practices of the highest knowledge (bodhicarya) for the benefit of them.

12. Having acquired requisites thereby and getting unsurpassable bodhi one should become a Buddha, the friend of the world, being freed from the bondage of false notions.

13. He who realizes the transcendental truth knowing the pratityasamutpada (or the manifestation of entities depending on their causes and conditions), knows the world to be sunya and devoid of beginning, middle or end.

14. The samsara and nirvana are mere appearances; the truth is stainless, changeless, and quiescent from the beginning and illumined.

15. The object of knowledge in dream is not seen when one awakes. Similarly the world disappears to him who is awakened from the darkness of ignorance. The creation of illusion is nothing but illusion. When everything is compound there is nothing which can be regarded as a real thing. Such is the nature of all things.

16. One having origination (jati) does not originate himself. Origination is a false conception of the people. Such conceptions and (conceived) beings, these two are not reasonable.

17. All this is nothing but mind (citta) and exists just like an illusion. Hence originate good and evil actions and from them good and evil birth.

18. When the wheel of the mind is suppressed, all things are suppressed. Therefore all things are devoid of atman (independent nature), and consequently they are pure.

19. It is due to thinking the things which have no independent nature as eternal, atman, and pleasant that this ocean of existence (bhava) appears to one who is enveloped by the darkness of attachment and ignorance.

20. Who can reach the other side of the great ocean of samsara which is full of water of false notions without getting into the great vehicle (Mahayana) ? How can these false notions arise in a man who thoroughly knows this world which has originated from ignorance ?

Here ends the Mahayanavimsika of Acarya Nagarjuna.

Colophon :

The Twenty Mahayana Verses, (in Sanskrit, Mahayanavimsaka; in Tibetan: Theg pa chen po nyi shu pa) were composed by the master Nagarjuna. They were translated into Tibetan by the Kashmiri Pandit Ananda and the Bhikshu translator Drakjor Sherab (Grags 'byor shes rab). They have been translated into English by the Anagarika Kunzang Tenzin on the last day of the year 1973 in the hope that the karma of the year may be mitigated.

May all beings be happy!

Middle Way Buddhism Blog

Sunday, March 5, 2023

Mahayanavimsika - Nagarjuna