Chapter Nine: Refuting Permanent Functional Phenomena
All are produced for their effect, Thus none are permanent. There are no Tathagatas other than Subduers [who know] things as they are. [9.201]
There is not anywhere anything That ever exists without depending Thus never is there anywhere Anything that is permanent. [9.202]
There is no functional thing without a cause, Nor anything permanent which has a cause. Thus the one who knows suchness said what has Come about causelessly does not exist. [9.203]
If the unproduced is permanent Because impermanent [things] are seen to be products, Seeing that the produced exists Would make the permanent non-existent. [9.204]
That space and so forth are permanent Is a conception of common beings. For the wise they are not objects perceived Even by conventional [valid cognition]. [9.205]
A single direction is not present Wherever there is that which has directions. That with directions therefore clearly Also has other directional parts. [9.206]
Since time exists, functional things Are seen to start and stop. It is governed by other factors; Thus it is also an effect. [9.207]
Any cause without an effect Has no existence as a cause, Therefore it follows that Causes must be effects. [9.208]
When a cause undergoes change It becomes the cause of something else. Anything that undergoes change Should not be called permanent. [9.209]
A thing with a permanent cause is produced By that which has not come into being. Whatever happens by itself Cannot have a cause. [9.210]
How can that which is produced By a permanent thing be impermanent? Never are the two, cause and effect, seen to have incongruent characeteristics. [9.211]
That of which some sides are causes While other sides are not is thereby *Multifarious. How can that Which is multifarious be permanent? [9.212]
The cause which is spherical Is not present in the effect. Thus complete interpenetration Of particles is not feasible. [9.213}
One particle's position is not Asserted as also that of another. Thus it is not asserted that Cause and effect are the same size. [9.214]
Whatever has an eastern side Also has an eastern part. Those whose particles have sides admit That they are not [partless] particles. [9.215]
The front takes up, the back relinquishes- Whatever does not have Both of these [motions] Is not something which moves. [9.216]
That which does not have a front, Nor any middle, And which does not have a rear, Being invisible, who will see it? [9.217] The effect destroys the cause; Therefore the cause is not permanent. [9.218ab] Alternatively, where the cause Exists the effect does not. [9.218cd] A permanent thing that is obstructive Is not seen anywhere. Therefore Buddhas never say That particles are permanent. [9.219] If liberation, which is other than What binds, is bound and the means existed, It should not be called liberation Since nothing is produced from it. [9.220] In nirvana there are no aggregates And there cannot be a person. [9.221ab] What nirvana is there for one Who is not seen in nirvana? [9.221cd] When free from attachment at [the time of] liberation What good is the existence of consciousness? [9.222ab] Also to exist without consciousness Is clearly the same as not existing. [9.222cd] If at liberation a self existed There could be a seed of consciousness. [9.223ab] Without it there is no speculation With regard to worldly existence. [9.223cd] It is certain that those liberated From suffering have no other [self]. Therefore the end of the self Should always be affirmed as good. [9.224] The conventional is preferable But the ultimate never is. Ordinary people have some [belief in this] But none in the ultimate. [9.225]
*Multifarious: Having many and various aspects and parts. *Composite: Made up of disparate and separate elements or parts. *Disparate: Essentially different in kind; not allowing comparison.
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