1.
For the sake of discriminating awareness.
Therefore, generate discriminating awareness
With the wish to pacify sufferings.
2.
These are accepted as being the two truths.
The deepest aren’t cognitive objects of the dualistic mind;
The dualistic mind is spoken of (in terms of) the surface.
3.
Yogis and common people.
And regarding that, the world of common people
Is undermined by the yogi world.
4.
Yogis too are undermined by progressively higher ones,
By means of examples accepted by both and because,
When not scrutinizing, (both accept that causes function)
for the sake of the result.
5.
And conceptualized to be absolutely existent,
And not like an illusion. It’s in this regard
That there’s dispute between the yogis and the (common) world.
6.
(as perceived by) straightforward cognition itself,
Is (established only) by popular consensus and not by valid cognition;
And that’s false, like the popular consensus that
What’s unclean and so forth is clean and so on.
7.
The Guardian (Buddha) has taught that there are
(truly existent) functional phenomena.
Their actual nature, however, is that they aren’t “momentary things.”
(Suppose, like the Sautrantikas,) you objected,
“But, it’s supposed to contradict the (common) surface (view).”
8.
And that’s a seeing of their actual nature relative to
the (common) world’s (view);
Otherwise, (their) ascertainment of the uncleanliness
of a woman’s (body, for instance,)
Would be undermined by the (common) world.
9.
(comes) positive force,
In the same way as if they (actually) were
(truly existent) functional phenomena.
Suppose you objected, “But, if a limited being were like an illusion,
Then how could he take rebirth, once having died?”
10.
For that long an illusion lasts as well;
And how could a limited being be truly existent
Merely because his continuity lasts longer?
11.
There’s no negative force, since it hasn’t a mind;
But, with someone having the (type of) illusion a mind (actually) is,
Positive and negative forces accrue.
12.
They cannot produce an (actual) illusory mind.
And even that illusory one
that arises from varying conditions
Is of varying sorts,
(Since) nowhere is there one condition
Having the ability for (producing) all.
13.
“If, in deepest (truth), someone were released in (natural) nirvana
And, in surface (truth), were circling in samsara;
Then, since Buddha as well would be circling in samsara,
What use would there be with bodhisattva behavior?”
14.
Unless the continuity of its conditions is cut.
Yet, when the continuity of its conditions is cut,
It doesn’t arise even in surface (truth).
15.
“When even the deceptive awareness (of it) doesn’t (truly) exist,
By what is the illusion being focused on?”
(Well,) when the illusion itself doesn’t (externally) exist,
according to you,
Then, on what is it being focused?
16.
“In actuality, it exists as something else:
It’s an aspect of mind itself.”
(Well,) when mind itself is what the illusion (actually) is,
Then what’s being seen by what?
17.
“Mind cannot see mind.”
Just as the edge of a sword cannot cut itself,
So (it is with) the mind.
18.
“But, it’s just like how a candle flame
Perfectly illuminates itself as a phenomenon.”
(Well,) the flame of a candle isn’t being illuminated,
Since it’s not something that had been obscured by darkness.
19.
“Well, a blue object, (for example,) doesn’t depend on something else
For its being blue, as does a (clear) crystal;
So like this, some things are seen that depend on another
And some that do not so depend.”
20.
It can’t make itself blue by itself;
(And what blue object
Can make itself blue by itself?)
21.
“But, as it’s cognized by a cognition,
It can be said, ‘The candle flame is illuminating itself.'”
(Well,) upon its being cognized by what
can that statement be made,
“A mind is illuminating itself?”
22.
Then discussing whether it’s (self) luminous
Or not (self) luminous is meaningless,
Like the beautiful looks of the daughter of a barren woman.
23.
“But, if reflexive awareness doesn’t exist,
Then how does a consciousness come to be recalled?”
(Well,) a recollection comes about from a connection
With another (object) that was experienced, like the poison from a rat.
24.
“But, it can illuminate itself, because,
When endowed with other conditions,
there’s the seeing (of others’ minds).”
(Well,) a (buried treasure) vase that’s seen from applying
actualized magic eye lotion
Still wouldn’t be the eye lotion itself.
25.
Is not being nullified in this at all.
Here, (instead,) conceptual cognition (of it) as truly existent,
which has become the cause for suffering,
Is being turned back.
26.
“An illusion (of an external object) isn’t different from the mind;
Yet it can’t be conceived as non-different.”
(Well,) if it were a (truly existent) functional phenomenon,
how could it not be different?
And if (you said) it’s not different,
it couldn’t be a (truly existent) functional phenomenon.
27.
So too is it with what does the seeing.
Suppose (you still objected,) “But, samsara must have a (truly existent)
functional phenomenon as its support;
Otherwise, it would be like space.”
28.
Through its being supported on (a truly existent) functional one?
And the mind you (asserted) would get (reduced, in fact,)
To something existing alone by itself, accompanied by nothing.
29.
Then everyone would be a Thusly Gone (Buddha).
And if that were the case, what benefit would there be
In conceiving of mind-only?
30.
“Even upon knowing the similarity (of things) with illusion,
How does disturbing emotion turn back,
When it’s the case that lust for an illusory woman
Can arise even in the one who conjured her?”
31.
Of the habit for disturbing emotion toward knowable things,
And so, when he sees her,
His habit for voidness is still weak in force.
32.
He’ll rid himself of the habit of (cognizing) phenomena
(as truly existent).
Then, by habituating himself with “not existing at all,”
He’ll later come to rid himself even of (cognizing) that.
33.
which is conceived as “not existing,”
Is no longer taken as the mental aim;
Then lacking a support, how can the nonfunctional phenomenon
(of its non-true existence)
Remain before the dualistic mind?
34.
nor the nonfunctional one (of its non-true existence)
Remains before the dualistic mind,
Then since the other alternatives cannot be the case,
There’s full pacification into (a state) without mental aim
(at the impossible).
35.
And a wish-granting tree fulfill all wishes;
Likewise, through the power of disciples to be tamed and of prayers,
The Enlightening Form of a Triumphant One appears.
36.
has passed away
After actualizing a wooden healing post,
It still can pacify poison and the like,
Even when a long time’s expired since his passing;
37.
After actualizing the healing-post (body) of a Triumphant One
In accord with bodhisattva behavior,
It still can perform all that’s to be done.
38.
“How can offerings made to something lacking a mind
have results?”
(Well,) why? Because whether he’s still here
Or has already passed into nirvana,
It’s been proclaimed as being the same.
39.
Whether from the surface (viewpoint) or that of actuality.
It’s like, for example, how (you’d say that offerings made)
To a truly existent Buddha has results.
40.
“But, since liberation comes from seeing the (four noble) truths,
What’s the use of seeing voidness?”
(Well,) why? Because from scriptural authority it’s been proclaimed
That without this path, there’s no purified state.
41.
“But, Mahayana’s not established (as valid)!”
(Well,) how can your scriptures be established?
(If you answered,) “Because they’re established for both parties.”
(Well,) they weren’t established for you from the start.
42.
Would equally (apply) to the Mahayana ones too.
And if acceptance by two different parties
could make something true,
Then the Vedas and so on would also become true.
43.
“It’s because the Mahayana ones are disputed.”
(Well,) because (your) scriptures are disputed by non-Buddhists
And some other (sections within your) scriptures
by yourselves and others,
They’d have to be discarded (too).
44.
“But the teachings (of the four noble truths)
are the root of the (absolute) monkhood (of arhats).”
(Well,) even (absolute) monkhood itself is on difficult grounds,
(Since) the nirvana of a mind still aimed (at the impossible)
Is on difficult grounds.
45.
“But they’ve become liberated, because they’ve rid themselves
of disturbing emotion.”
(Well,) that would need to have happened immediately upon that;
However, it’s seen that despite (their) lacking disturbing emotion,
They’re still under the power of karma.
46.
“But it’s definite that they don’t have, still to some extent,
Craving (as a condition) for obtaining (rebirth).”
(Well,) why couldn’t it be that a craving
that’s not with disturbing emotion
(Is still existing in them,) while still with bewilderment about all?
47.
And feeling still exists in them as well.
So a mind still having an aim (at the impossible)
Will come to be settled on one or another.
48.
May block (it), but it’ll arise once again,
As with a trance that lacks distinguishing.
Therefore, one needs to meditate on voidness.
49.
Any speech that’s made it down into the sutras,
Then why not accept the Mahayana, which,
for the most part,
Are equivalent to (your) sutras?
50.
All would become corrupt;
Then why, because of one equivalence to (your) sutras,
Wouldn’t all have been spoken by the Buddha?
51.
Some speech, the depths of which
(Even) Mahakashyapa and the like couldn’t fathom,
(Simply) because you can’t understand it?
52.
Through freedom from the extremes of attachment and fear,
Being able to stay in samsara
For the sake of those suffering from being bewildered.
53.
In the direction of voidness.
Therefore, without indecisively wavering,
Meditate, please, on voidness.
54.
Of the emotional and cognitive obscurations;
(So) how can someone wishing for omniscience quickly
Not meditate on it?
55.
gives rise to suffering:
Generate fear for that.
But (realizing) voidness pacifies suffering:
So why does fear generate for that?
56.
If there were something called a “me”;
But as there’s nothing that is a “me,”
Then whose fear will it be?
57.
Nor am “I” bones or blood.
(“I’m”) neither mucous nor phlegm;
And nor am “I” lymph or pus.
58.
Nor am “I” even lungs or a liver.
“I’m” not any of the other inner organs;
Nor am “I” feces or urine.
59.
Nor am “I” temperature or energy-wind.
In no way am “I” ever a bodily hole,
Nor are the six types of consciousness a “me.”
60.
(as Samkhya asserts, and) of a sound,
The sound would be cognized all of the time.
But when bereft of something it cognizes, what does it know,
By means of which it could be called a cognizer?
61.
Then absurdly a stick would also be a cognizer.
Therefore, it’s certain that without something nearby
that it’s cognizing,
It can’t be a cognition.
62.
“It itself is then cognizing a sight.”
(Well,) why doesn’t it also hear at that time?
If (you answered), “Because the sound’s not nearby,”
(Well,) then it’s no longer a cognizer of it.
63.
of the cognizer of a sound
Become the cognizer of a sight?
One can be labeled a father and a son,
But not as his absolute nature.
64.
(as the absolute nature of both a sound and a sight)
Are neither a son, nor are they a father;
(And because) that (cognizer of a sight) has never been seen
With a fundamental nature connected with a cognizer of a sound.
65.
“Like a dancer, it’s still itself,
but seen with another mode (of guise).”
(Well then,) it wouldn’t be static.
And suppose (you clarified), “It’s still itself,
but (its fundamental nature) is in another mode.”
(Well then,) its oneness is one without any precedent.
66.
“But its assorted modes (of guise) are not true,”
Then describe, please, its own (innate) natural (guise).
Suppose (you answered,) “It’s being a cognizer.”
(Well then), absurdly it would follow that all persons are one.
67.
those two would, in fact, become one thing,
Because their existence is the same.
And, if individualities were contrary to fact,
Then what could be their shared support?
68.
cannot be a self, (as Nyaya-Vaisheshika asserts),
Because of its nature of lack of intention,
just like a vase and such things.
Now (suppose you claimed), “It’s cognizant
because of a conjunction with an intention,”
Then it absurdly follows that (this) noncognizant (self)
has perished.
69.
What could have been done to it
through (a connection with) an intention?
(Moreover,) space is noncognizant and inert like that,
So, it (as well) could become a self.
70.
“But, without the (true) existence of a (static) self,
The connection between behavioral cause and effect
would be unreasonable,
Since, if it perished after having done an action,
Then whose action would it have been?”
71.
That the action and result have a different basis,
And that the self hasn’t an active role in this,
Isn’t it useless to debate on this (point)?
72.
with its result” –
This has never been seen as an existent thing.
It’s in reliance on the unity of a continuum
that it is taught,
“(Only) the agent can be the experiencer (of the results).”
73.
Are not the self, since they don’t exist (now).
And well, if the (presently) arising mind were the self,
When it perishes, there would, in fact, be no self!
74.
Is split into parts, nothing (is found);
Likewise, when searched for with discerning analysis,
A self isn’t (found as) an absolute thing.
75.
“If a limited being didn’t exist,
Toward whom could there be compassion?”
(Well,) it would be toward one who was conceptually labeled
by a bewildered (mind)
That had committed itself to the goal of its fruit.
76.
“Whose fruit would it be, if there were no limited being?”
(Well,) that’s true. It’s accepted that (the wish)
is due to bewilderment;
(Yet,) for the sake of pacifying suffering completely,
Bewilderment about the fruit is not turned back.
77.
The cause of suffering, self-inflation, increases.
(Suppose) you said, “But, there’s no turning back from that.”
(Well,) best is meditation on the lack of an (impossible) self.
78.
Nor is a body the thighs or the hips.
The belly or the back is not a body;
Neither is a body the chest or the arms.
79.
Nor is a body the armpits or the shoulders.
The inner organs as well are not it;
And neither is a body the head or also the neck.
So what (alternative) could a body be here?
80.
With a portion in all of these;
Then, although the parts are located in the parts,
Where is it itself located?
81.
Were located (everywhere), in the hands and so forth,
There would be as many bodies
As there were hands and so on.
82.
How could a body exist in terms of the hands and so forth
(as their possessor)?
As it’s also not (a possessor) separate from the hands and so on,
How could it possibly be (truly) existent?
83.
But, because of bewilderment
in terms of the hands and so forth,
A dualistic mind arises of a body.
It’s like the dualistic mind that arises
of a man in terms of a scarecrow,
By its feature of having been set up in its shape.
84.
The body (of a scarecrow) is seen as a man;
Likewise, for as long as there are hands and so on,
A body is seen in terms of them.
85.
Which one could be a hand?
(The same with) that (finger) as well,
because of its being a composite of joints;
And a joint as well, from the breakdown into its own parts;
86.
And that particle as well, because of directional divisions;
And a directional division too, because of its being
without (findable) parts, like space.
Consequently, even particles don’t (truly) exist.
87.
To a bodily form, which is like a dream?
And when, like that, a body doesn’t (truly) exist,
Then what’s a male and what’s a female?
88.
How is it that it doesn’t
undermine (experiencing) pleasures?
And if happiness, for those tormented by grief and the like,
were a tasty dish or such things,
Why doesn’t it make them delighted?
89.
“It’s not experienced, because it’s outshone
By something that’s more intense.”
(Well,) how can something not in the nature of an experience
Still be something (in the category of) a feeling?
90.
“Couldn’t it still be suffering, but in a subtle state,
When its gross (level) has been displaced?”
(Well, then) you could (also) say that, other than that,
it was a slight (level of) joy,
And then, (absurdly,) its subtle state would be one of that too.
91.
“But, at the arising of incompatible conditions,
There’s the non-arising of suffering.”
(Well,) doesn’t that (come down to) establishing that
A feeling is (merely) something hung on by a conceptual thought?
92.
Needs to be meditated as its opponent;
The stability of mind that grows
from the field of examining
Is the food of the yogis.
93.
a cognitive sensor and its object;
Where could the meeting of the two occur?
And if there’s no gap, they’d be a fused unity,
So the meeting would be of what with what?
94.
They’ve no empty space and they’re of uniform (size).
When there’s no penetration, there’s no commingling;
And when there’s no commingling, there’s no meeting.
95.
How could what might be called “a meeting”
properly take place?
If a meeting and being partless can be observed (together),
Then show it, please!
96.
A meeting is an impossibility;
(That’s so) for a composite as well,
because it doesn’t truly exist,
As has been discerningly analyzed before.
97.
From what does a feeling arise?
For what reason, (then,) is there (all) this trouble?
For whom and from what could injury come?
98.
And feeling, as well, doesn’t (truly) exist,
Then seeing this situation, O craving,
Why don’t you turn yourself back?
99.
Through its having a nature similar to a dream or an illusion.
(Further,) a feeling cannot be perceived by a mind
From arising simultaneously with it.
100.
by one that arises later,
It can’t be experienced (by it).
(In short, a feeling) can’t experience it’s own self
And it can’t be experienced by something else.
101.
Then, feeling cannot exist absolutely.
So, in this bundle that lacks a true self,
Who can be injured by it?
102.
in sights and so on,
Nor in the space in between;
A mind isn’t inside, nor is it outside,
Nor can it be found, in fact, anywhere else.
103.
Neither commingled, nor separate in any way,
Isn’t anything (truly existent) at all. Because of that,
Limited beings are by nature released in parinirvana.
104.
Then what’s it to be aimed at for its arising (to occur)?
And if a cognition were simultaneous with what it cognized,
(Still,) what’s it to be aimed at for its arising (to occur)?
105.
Then from what did the cognition (of it) arise?
Similarly, it can’t be determined that there’s
A (truly existent) arising of any phenomenon.
106.
“But if it were like that, then surface (true) things
wouldn’t exist (at all);
And so how, in this case, could there be the two truths?
Moreover, if they were being (projected) by others
(as veiling) surface (truths),
Then how could there be someone with a limited mind
(unveiled and) released with nirvana?”
107.
of the mind of other limited minds,
But that isn’t surface (truth) from its own (point of view).
What’s ascertained afterwards, that (still) exists,
And if not, then surface truth becomes something that doesn’t exist.
108.
conceptually examined,
The two of them are (dependently) supported, one by the other.
And it’s by being (dependently) supported by what’s in accord
with popular consensus,
That all analytical discernment is expressed.
109.
“When one would need to analytically discern
With a discernment that which has analytically discerned,
Then there would be an infinite regress
for that discernment as well,
Because of its need to be analytically discerned.”
110.
A supporting (basis) for that discernment doesn’t exist.
And because of its being without a supporting (basis),
it doesn’t arise:
That’s called (its natural) release in nirvana.
111.
these two are truly existent,
He indeed is on very difficult grounds;
(Because,) if it’s from the power of a cognition
that an object’s established,
Then, what supporting (basis) is there for (establishing)
the true existence of the cognition?
112.
that a cognition is established,
Then, what support is there for (establishing)
the true existence of what’s cognized?
On the other hand, if their existence (is established)
by the power of each other,
Then the non-true existence of both would be the case.
113.
(Then,) from whom can it arise that someone is a child?
(Because,) in the absence of a child, there can be no father.
Similar to that, is the non-true existence of those two.
114.
“A sprout grows from a seed,
And just as (the true existence of) the seed is indicated by it,
Why, by the arising of a cognition from what’s cognized,
Can’t its true existence (also) be concluded?”
115.
That it can be concluded that a seed exists,
What can it be from, by means of which, the (true) existence
Of a cognition cognizing something it cognizes
can be concluded?
116.
The common world, in fact, sees for itself everything causal.
(After all,) a diversity of (plants): lotus stalks and the like,
Grows by means of a diversity of causes.
117.
“By what has the diversity of causes been made?”
(Well,) from a diversity of previous causes.
And (suppose you asked further), “Because of what
does a cause have the ability to give rise to an effect?”
(Well,) it’s from the power of previous causes.
118.
were the cause of the world,
So tell me, what is Ishvara in fact?
If you said, “The elements,” then so be it,
But why (all) the fuss over merely a name?
119.
Nonstatic, inert, and not divine;
They’re things to be walked over and unclean.
So that can’t be the Powerful Lord Ishvara.
120.
He can’t be the self, since that’s been refuted before.
And even (if you said), “The nature of being a creator
is in reference to something inconceivable,”
Well then, what’s the use of talking about
something that’s inconceivable?
121.
Well, aren’t that, the earth (element) and the rest,
And Ishvara supposed to be eternal by nature?
Moreover, the arising of cognition from cognizable objects
122.
from karma.
So tell me, what’s been created by him?
And if there’s no beginning to the cause,
How could there be a first instance of its effect?
123.
When he doesn’t depend on anything else?
There’s nothing else existing not created by him,
So what is it on which he depends (to create)?
124.
(Then, again,) the Powerful Lord Ishvara would become
not the cause:
(For,) when they’re gathered, he’d lack the power
not to create,
And in their absence, he’d lack the power to create.
125.
when not wanting to,
It absurdly follows that he’s under the power of something else.
And if it’s when wanting to, he’s under the power of want.
So where’s (the power of) the Powerful Lord who’s creating?
126.
(as the creator)
Have already been turned back before;
While the Samkhyas assert
Static primal matter as the cause of the world.
127.
Known as sattva/pleasure, rajas/pain,
and tamas/neutral sensation,
Abiding not in imbalance are called primal matter;
(While their) imbalance is said to be the world.
128.
to be something threefold by nature;
And therefore, it doesn’t exist.
Likewise, the universal constituents can’t be (truly) existent,
Because each of them too has three aspects.
129.
The (true) existence of sound and the rest becomes very farfetched.
Moreover, it’s impossible for pleasure and so on
To exist in non-conscious clothing and the likes.
130.
“Functional phenomena (exist) in the natural guise of their causes.”
(Well,) haven’t functional phenomena already been analyzed?
(In any case,) the causes, for you, are pleasure and so on themselves:
But cotton clothing and the likes don’t arise from that at all.
131.
from cotton clothing and the likes,
Then from their absence, pleasure and so on wouldn’t exist.
Moreover, a static state of pleasure and so on
Has never been focused upon.
132.
Why isn’t (their) experience (always) perceived?
Suppose (you said,) “(The sensation) itself
goes to a subtle (unmanifest) state.”
(Well,) how can it be (both) gross and subtle?
133.
after having left its gross (manifest) state,
Its gross and subtle states are nonstatic.
So why not accept the nonstaticness like that
Of all functional phenomena?
134.
from pleasure (itself),
Then the nonstaticness of pleasure is obvious.
Suppose you asserted, “But something totally nonexistent (in the cause)
Couldn’t be produced, because of its being nonexistent.”
135.
as a manifest (object)
Would be (the self-contradiction) into which you’re positioned,
although you don’t want it.
And if the effect were positioned in the cause,
Then a consumer of food would be an eater of excrement!
136.
Cottonseed could be bought and worn (instead)!
Suppose (you said), “(Although) common people don’t see (it),
because of bewilderment,
Precisely that is the position (established) by (Kapila,)
the Knower of Reality.”
137.
In common people, so why isn’t it seen?
Suppose (you answered,) “(That lies) in common people’s
Not being valid cognizers (for that).”
(Well,) what they see as manifest, then, would (also) not be true.
138.
“(But you too assert that) a valid cognizer (for the common world)
is not a valid cognizer (for deepest truth).
And if that’s the case, then wouldn’t what was validly cognized by it
(also) become false,
And therefore, in actuality, meditation on the voidness
(Of functional phenomena) by it become incorrect?”
139.
(labeled and) conceptually analyzed are not contacted,
The nonfunctional phenomenon of their (nontrue existence)
would (also) not be grasped.
Therefore, concerning any truly existent
functional phenomenon that’s false,
The falsehood of the nonfunctional phenomenon
of its nontrue existence would be obvious.
140.
The conceptual thought that he doesn’t exist
Stops (the arising of) the conceptual thought
That he does exist, and yet it is false.
141.
Nothing exists that’s from no cause at all,
Or that’s sitting there, fixed in conditions,
Whether separate ones or combined.
142.
And nothing remains, and nothing goes.
(So,) anything taken as truly existent by bewildered minds,
What difference does it have from an illusion?
143.
And something emanated by causes:
Where does it come from?
Where does it go?
144.
In some virtual object like a reflection,
Which is seen (only) in conjunction with something (else)
And which doesn’t exist when that’s absent?
145.
What need would there be for a cause?
Then again, if something were (truly) not existing,
What need would there be for a cause?
146.
Even by means of a hundred million causes!
How can something in that state become a functional phenomenon?
But what else could come into functional existence?
147.
at the time of being a non-phenomenon,
When will it come to exist as a functional phenomenon?
But without its functional existence coming to arise,
It won’t leave being a non-phenomenon.
148.
No occasion will occur for its coming to exist
as a functional phenomenon.
And a functional phenomenon cannot go to a state
of nonfunctionality,
Because it would absurdly follow that it had a bipolar true nature.
149.
And (the arising) of phenomena doesn’t (truly) exist either,
Thus this entire world always has been
Non-truly arising and non-truly ceasing.
150.
Upon discerning analysis, they’re the same as a plantain tree.
Whether they’re released with nirvana or not released,
There’s no difference in their actual way of existing.
151.
What is there that would’ve been received;
What is there that would’ve been taken away?
Who is there who’ll become shown respect or contempt,
and by whom?
152.
What is there, to be disliked or liked?
What craving is there, that’s searching
for an actual (findable) nature,
And what is it for, that there’s craving?
153.
Who is (possibly) there that will die (from here)?
Who is there that’ll come to exist? Who is there that has existed?
Who is there that is a relative? (Who is there that is) a friend?
(And who is there whose friend it is?)
154.
That all (of them) are like space.
But, those wishing for happiness for a “self”
Get agitated and overexcited
155.
And then, through the (resulting) distress and overexertion,
(Disheartening) disputes, and knifings and stabbings of each other,
They pass their lives with tremendous difficulties
through (their) negative acts.
156.
And experiencing and experiencing manifold pleasures,
They fall, after death, to the worse rebirth states
And unbearable sufferings for a very long time.
157.
And there it’s like this, when actuality is not (known).
But since (this and what’s) there, in fact, contradict one another,
In compulsive existence, it’s not like this, when actuality (is known).
158.
Oceans of suffering beyond any end;
There, like that, there’s little strength;
There, as well, there’s little life span;
159.
for longevity and health,
With hunger and exhaustion,
With sleep and calamities, and likewise
With fruitless company with infantile people,
160.
Yet, analytical discernment is so difficult to gain!
So there, as well, where’s there a means
For turning back chronic distraction?
161.
To bring about a fall to the most awful rebirth states.
There, (because) there’s a profusion of false paths,
Indecisively wavering is so hard to transcend.
162.
And the advent of a Buddha even more difficult to gain,
And the rapids of disturbing emotion
so difficult to get out of,
Alas, suffering will just go on and on.
163.
About those who are caught in a rapids of suffering
And who fail to see their own terrible situations,
Although they’re in extremely terrible states.
164.
abluting and abluting,
Would jump into fire again and again,
And though, in extremely terrible states,
Proudly (consider) themselves
in extremely wonderful situations;
165.
Fooling around, as if there weren’t old age and death.
But first, they’ll be made to lose their lives,
And then comes an unbearable fall to a worse rebirth state.
166.
To those tortured by the fires of sufferings like that,
With a rain of my buildup of happiness
Pouring forth from the clouds of my positive force?
167.
of positive force
In a manner of no mental aim (at impossible existence),
And then teach voidness to those
Who’ve been ruined by (such) mental aim.
Translated from the Tibetan, as clarified by the Sanskrit
By Alexander Berzin, 2004
Source: berzinarchives
