Aryadeva’s 400 Verses

Commentary by the Venerable Geshe Doga

Meaning of the title {1}

Translator’s prostration {2}

Meaning of the text {3}

An overview of the text {3.1}

Showing the qualities of the author {3.1.1}

Eliminating misconceptions of other texts {3.1.2}

Summary of the essential thought of the text. {3.1.3}

Specific explanation of the different chapters {3.2}

The direction of the text in brief {3.1.3}

14 March 2006

The sequence of the path relative to illusory {3.2.1}

Showing how to the generate wishing bodhicitta by training in the meditations common to the medium capable being, which is the abandoning of the four misconceptions {3.2.1.1}

Showing the way of abandoning mistaken grasping at permanence by explaining extensively how to be mindful of death {3.2.1.1.1}

Explaining the method for abandoning the mistaken grasping at happiness by mediating on the contaminated body as suffering {3.2.1.1.2}

Explaining the method for abandoning the mistaken grasping at samsara as pure by meditating on it as impure {3.2.1.1.3}

Explaining the way for abandoning distorted self-grasping by showing how contaminated form and so forth cannot be held as ‘I’ and 'mine' {3.2.1.1.4}

After having generated the wishing bodhicitta how to train in the path {3.2.1.2}

The sequence of the path relative to ultimate truth. {3.2.2}

21 March 2006

Chapter 1: The explanation of the actual meaning of the chapter

The explanation of the actual meaning of the chapter {1}

A brief explanation exhorting the disciple to conscientious striving on the path for liberation by being mindful of death {1.1}

Explaining extensively how to meditate on impermanence {1.2}

The way of meditating on mindfulness of one’s own death {1.2.1}

Meditating on coarse impermanence {1.2.1.1}

Life is not an antidote to death and should not be trusted. {1.2.1.1.1}

Counteracting the thought that life is the antidote to death and therefore one does not need to be afraid of death {1.2.1.1.1.1}

28 March 2006

Refuting that it is unsuitable to be afraid of death because one will live for a long time {1.2.1.1.1.2}

It is unsuitable to be unafraid of death as death affects everybody equally. {1.2.1.1.2}

It is unsuitable to be unafraid of death by thinking that there are antidotes to sickness and aging. {1.2.1.1.3}

It is extremely unsuitable to be unafraid of death as the time of death is indefinite. {1.2.1.1.4}

One needs to be afraid of death since one can directly see that death is a shared experience for everybody {1.2.1.1.4.1}

Refuting that one does not need to be afraid because one does not see any definite time of death {1.2.1.1.4.2}

4 April 2006 (d)

11 April 2006 (t)

18 April 2006

Refuting that it does not cause the brave ones to fear {1.2.1.1.5}

Unfeasibility of only cowards fearing death {1.2.1.1.5.1}

Unsuitability of doing negative deeds to safeguard one’s life {1.2.1.1.5.2}

25 April 2006

Contemplating and meditating on subtle {1.2.1.2}

Since life diminishes moment by moment do not rely upon it {1.2.1.2.1}

Inappropriateness of attachment to continuation because wanting to live long and not wanting to be old are contradictory {1.2.1.2.2}

Inappropriateness of grieving only at others' death while overlooking the disadvantages of not being free from fear of death oneself {1.2.2}

A brief explanation {1.2.2.1}

Extensive explanation by answering objections {1.2.2.2}

Refuting the appropriateness of grief because one's son went to the next world without asking {1.2.2.2.1}

Inappropriateness of being very attached to one's son {1.2.2.2.2}

Inappropriateness of grieving over a dead person (in this case a son) in front of other people {1.2.2.2.3}

Inappropriateness of grieving for a dead relative to ensure a close relationship with surviving relatives {1.2.2.2.4}

Inappropriateness of attachment to being with relatives and so forth {1.2.2.2.5}

Inappropriateness of attachment to the seasons' marvels {1.2.2.2.6}

2 May 2006

Inappropriateness of grieving only at {1.2.2}

The extensive explanation by answering {1.2.2.2}

Refuting the appropriateness of grief {1.2.2.2.1}

The actual explanation {1.2.2.2.1.1}

But for one’s own confusion implicitly he did not ask to go {1.2.2.2.1.2}

Inappropriateness of being very attached to one’s son {1.2.2.2.2}

Reasons for the inappropriateness of extreme attachment to one’s son {1.2.2.2.2.1}

Inappropriateness of attachment whether he is obedient or disobedient {1.2.2.2.2.2}

Unfeasibility of a father’s attachment to his son being steadfast without depending on the other factors {1.2.2.2.2.3}

Inappropriateness of grieving over a dead persons in front of other people {1.2.2.2.3}

9 May 2006

Inappropriateness of grieving for a dead relative to ensure a close relationship with surviving relatives {1.2.2.2.4}

Inappropriateness of attachment to being with relatives and so forth {1.2.2.2.5}

Actual explanation {1.2.2.2.5.1}

Inappropriateness of attachment to lasting friendship {1.2.2.2.5.2}

Inappropriateness of attachment to the season’s marvels {1.2.2.2.6}

Advice to make effort to practise the path of liberation, giving up attachment to bad actions {1.2.3}

Inappropriateness of relying on punitive action regarding what must be done {1.2.3.1}

Advice as to the appropriateness of giving up bad actions and to live in seclusion from the very start {1.2.3.2}

The benefits of meditating on impermanence {1.3}

16 May 2006 (d)

23 May 2006 (t)

30 May 2006

Chapter 2: Explaining how to abandon the erroneous belief in pleasures by meditating on the contaminated body as suffering

Explaining the stanzas individually {1}

How to meditate on the suffering nature of the coarse body {1.1}

The way of showing the suffering body {1.1.1}

The necessity of protecting the body from deterioration despite recognising its suffering nature {1.1.1.1}

Eliminating strong attachment to the body {1.1.1.2}

Explaining extensively how to meditate on suffering {1.1.2}

Considering how this body mainly has suffering {1.1.2.1}

The actual explanation {1.1.2.1.1}

Considering how suffering follows one through one wants pleasure and does not want suffering {1.1.2.1.2}

Considering how suffering comes easily without the need for great effort {1.1.2.2}

6 June 2006

If one wishes for rare pleasure it is appropriate to fear plentiful suffering {1.1.2.2.1}

Valuing the body out of attachment is valuing a foe or an enemy {1.1.2.2.2}

Considering how the body does not transcend its suffering nature {1.1.2.3}

Considering how suffering causes harm {1.1.2.4}

Considering how very powerful suffering or pain is {1.1.2.5}

Considering how the sensation of pleasure is like a visitor or guest to the body {1.1.2.6}

13 June 2006

Considering how the sensation of pleasure is like {1.1.2.6}

It is therefore proper to develop aversion to the suffering nature of the body {1.1.2.7}

Refuting the existence of real pleasure {1.1.3}

Showing that though real suffering exists, real pleasure does not {1.1.3.1}

Reasons why seeing a slight increase in pleasure does not prove the existence of real pleasure {1.1.3.1.1}

Although there are causes producing real suffering, there are none producing real pleasure {1.1.3.1.2}

Showing it is erroneous to think of suffering as pleasure {1.1.3.2}

Inappropriateness of considering the process of dying pleasurable {1.1.3.2.1}

20 June 2006

Inappropriateness of considering being afflicted pleasurable {1.1.3.2.2}

Inappropriateness of considering pleasurable a composite of various incompatible factors which is like an enemy {1.1.3.2.3}

Inappropriateness of considering being destroyed pleasurable {1.1.3.2.4}

Inappropriateness of considering the doing of tiring actions pleasurable {1.1.3.2.5}

Inappropriateness of considering pleasurable the creation of the causes of suffering for the sake of a little pleasure {1.1.3.6}

From the start there is no real pleasure in riding and so forth {1.1.3.3}

27 June 2006 (d)

4 July 2006 (t)

11 July 2006

Ordinary people think of the feeling of satisfaction from alleviated pain as real pleasure {1.1.3.4}

Showing other reasons why there is no real pleasure {1.1.3.5}

Real pleasure’s existence is not established by seeing slight incipient pain stop intense pain {1.1.3.5.1}

Common beings do not have pleasure that can effectively override pain {1.1.3.5.2}

The Teacher therefore spoke of meditating on the body as suffering {1.2}

How to meditate on the pervasive suffering of conditioning {1.3}

18 July 2006

Summarising the purpose of this chapter {2}

The actual purpose {2.1}

Showing that real pleasure does not exist {2.2}

Eliminating others’ criticisms {2.3}

Chapter 3: Explaining the means to abandon erroneous belief in cleanness by considering the unclean nature of cyclic existence

Presenting the material in the chapter {1}

25 July 2006

Refuting that pleasure is experienced through satisfaction from savouring attractive objects {1.1}

Refuting satisfaction through completely the enjoying the objects one craves {1.1.1}

An analogy [showing how] rather than becoming free from desire, it increases in proportion to use of the things one craves {1.1.2}

Explaining extensively why it is appropriate to consider the body clean {1.2}

Refuting desire for women's bodies {1.1.2}

Inappropriateness of desire towards a woman's beautiful appearance {1.1.2.1}

Reasons for the inappropriateness of desire for a woman’s beautiful appearance {1.1.2.1.1}

Desire is not necessarily caused only by a beautiful appearance {1.1.2.1.2}

Inappropriateness of desire based on the difficulty of finding [one with] a beautiful appearance {1.1.2.2}

1 August 2006

Refuting desire for a woman with good qualities {1.1.2.3}

Inappropriateness of desire for a woman exceptionally attached to one {1.1.2.4}

8 August 2006 (d)

15 August 2006 (t)

22 August 2006

Advice to associate with women given in social treatises is erroneous {1.1.2.5}

Unfeasibility of the pleasure from intercourse with women as the best pleasure in the desire realm {1.2.1.6.1}

Unfeasibility of having exclusive control over a woman because of one’s desire for her {1.2.1.6.2}

Refuting that desire is pleasurable {1.2.1.6.3}

Unfeasibility of women alone as the cause of pleasure during intercourse with them {1.2.1.6.4}

Unfeasibility of the pleasure from women being desirable because the infatuated pursue them {1.2.1.6.5}

29 August 2006

Refuting desire while seeing the body as unclean {1.2.2}

Refuting that a woman's physical and verbal behaviour is pleasurable because with her one bears the gross insults that she inflicts {1.2.2.1}

Refuting the existence of pleasure to women because of the jealousy felt over them towards other men {1.2.2.2}

Inappropriateness of strong desire on realising that women's bodies are unclean {1.2.2.3}

Refuting that the body is not objectionable on the grounds that it is without shortcomings {1.2.2.4}

Refuting the idea that women's bodies are clean {1.2.2.5}

Refuting other seeming reasons for considering the body clean {1.2.2.6}

Other reasons for the inappropriateness of desire for women {1.1.2.6}

Refuting the idea of the body as clean because others are seen to be proud of it {1.1.2.6.1}

5 September 2006

Refuting that the body is clean because one sees what is unclean about it being removed with effort {1.1.2.6.2}

Refuting that women's body need not be given up on the grounds that sages are seen to enjoy them {1.1.2.6.3}

Refuting the idea of cleanness because of wearing perfumes and so forth {1.3}

Refuting the idea that anything towards which freedom from desire may arise is clean {1.4}

Nominally all four non-erroneous features are possible with regard to one thing {1.5}

Explaining the name of the chapter {2}

12 September 2006

Chapter 4: Explaining how to abandon erroneous conceptions of ourselves by showing the inappropriateness of considering contaminated things as t and 'mine'

Explaining the material of the chapter {1}

Briefly showing how to refute the referent object of pride {1.1}

Extensive explanation {1.2}

Refuting arrogance based on power and wealth {1.2.1}

Abandoning haughtiness for five reasons {1.2.1.1}

Inappropriateness of arrogance because the name of the king has been given to a servant {1.2.1.1.1}

Inappropriateness of arrogance because of having the power to give and collect wealth {1.2.1.1.2}

Inappropriateness of arrogance because of enjoying whatever objects one wishes. {1.2.1.1.3}

Inappropriateness of arrogance because of being the guardian of people. {1.2.1.1.4}

19 September 2006 (d)

26 September 2006 (t)

3 October 2006

Inappropriateness of arrogance because of having the merit of protecting all beings. {1.2.1.1.5}

It is inappropriate for a king to be proud {1.2.1.2}

Considering what is religious and irreligious {1.2.1.3}

Establishing that violent action towards others by a king is irreligious {1.2.1.3.1}

Inappropriateness of pride because the protection of the people depends on the king {1.2.1.3.1.1}

Punishment of wrong doers by the king is unsuitable as a religious activity {1.2.1.3.1.2}

Refuting that punishment of the unruly by the king is not an ill deed {1.2.1.3.1.3}

Refuting that it is a religious activity {1.2.1.3.2}

Refuting that protecting the people by punishing the unruly is a religious activity {1.2.1.3.2.1}

10 October 2006

Analogy showing that when an intelligent king protects his people out of attachment if it is not a religious activity {1.2.1.3.2.2}

The reasons why it is not a religious activity is because it is a basis for pride and carelessness {1.2.1.3.2.3}

Not everything stated by sages should be taken as valid {1.2.1.3.3}

Why not everything stated by sages is valid {1.2.1.3.3.1}

Showing that the happiness of the people not assured by taking social treatises to be valid {1.2.1.3.3.2}

Violence toward enemies is irreligious {1.2.1.3.4}

Dying in battle is not a cause for a happy transmigration {1.2.1.3.5}

It is appropriate for a king to feel distressed {1.2.1.4}

17 October 2006

It is inappropriate for a king to have excessive attachment to his kingdom {1.2.1.5}

Refuting arrogance because of caste {1.2.2}

Refuting arrogance because of being a king's son {1.2.2.1}

Refuting arrogance merely because of being royal castle {1.2.2.2}

There have not always been distinct castes, meaning that there has not always been a distinct caste system {1.2.2.2.1}

Since there are four castes, a royal caste existent by way of its own entity is not ascertained {1.2.2.2.2}

Refuting that one becomes royal caste through the work of protecting everyone {1.2.2.3}

24 October 2006

Showing other menus to give up ill deeds {1.2.3}

Refuting the appropriateness of arrogance because kings have great possessions and, when the time is right, can distribute great power and wealth such as riches to many people. {1.2.3.1}

Refuting that it is therefore appropriate for kings to be conceited. {1.2.3.2}

Presenting the name of the chapter {2}

Chapter 5: The actual meaning

The explanation of the material of the chapter {1}

Showing the greatness of buddhahood, the resultant attainment {1.1}

Distinctive features of a buddha’s activities {1.1.1}

Their effect {1.1.2}

31 October 2006

Not answering fourteen questions is no suitable proof for lack of omniscience {1.1.3}

Explaining how to practice bodhisattva deeds, the cause of buddhahood {1.2}

Special features of the motivation for training in these deeds {1.2.1}

Showing mind as the principal of the three doors {1.2.1.1}

Showing how even that which is non-virtuous in others becomes supremely virtuous in bodhisattva by the power od their attitude {1.2.1.2}

Merit of generating the altruistic intention {1.2.2}

Merit of generating the first ultimate altruistic intention {1.2.2.1}

Specific merit of causing others to generate the altruistic intention {1.2.2.2}

7 November 2006

Actual mode of training in the deeds {1.2.3}

Physical and verbal conduct in acting for others' welfare {1.2.3.1}

Specific attitude {1.2.3.2}

Analogy showing one must be compassionate towards a recalcitrant person {1.2.3.2.1}

Stages of guiding trainees {1.2.3.2.2}

Being particularly compassionate towards those with very strong disturbing emotions {1.2.3.2.3}

How to act for others’ welfare according to their capabilities and inclinations {1.2.3.2.4}

14 November 2006

The effect of strongly developed compassion {1.2.3.2.5}

When the strength of compassion is thoroughly developed, those who cannot be trained are rare {1.2.3.2.5.1}

Faults of not giving encouragement for others' benefit {1.2.3.2.5.2}

Faults of deficient compassion {1.2.3.3}

Faults of not appreciating bodhisattvas and suitability of cultivating appreciation {1.2.3.4}

Faults of not appreciating bodhisattvas {1.2.3.4.1}

Suitability of appreciating deeds difficult to perform {1.2.3.4.1.1}

Considering their limitless qualities, one should appreciate them {1.2.3.4.1.2}

21 November 2006

Suitability of cultivating appreciation {1.2.3.4.2}

Why they can complete their deeds {1.2.3.5}

Why they take special delight in generosity {1.2.3.5.1}

Criticism of inferior generosity {1.2.3.5.2}

Why they can accomplish all deeds {1.2.3.5.3}

Why they do not strive just for their own happiness {1.2.3.5.4}

28 November 2006

Why they can take special physical forms or {1.2.3.5.5}

Proof of resultant omniscience {1.3}

Showing why those with poor intelligence {1.4}

Presenting the name of the chapter {2}

5 December 2006 (d)

12 December 2006 (t)

20 February 2007

Chapter 6: Explaining the means to abandon disturbing attitudes and emotions which prevent the deeds

Explaining the material of the chapter {1}

Refuting the contention that contaminated actions and disturbing attitudes and emotions are eliminated by tormenting the body with ascetic practices {1.1}

27 February 2007

Explaining the means to abandon disturbing emotions {1.2}

The way to abandon manifest disturbing emotions {1.2.1}

General explanation of how to abandon the three {1.2.1.1}

Individual explanation {1.2.1.2}

Functions of the three poisons must be understood {1.2.1.1.1}

Reason for the need to eliminate the three poisons {1.2.1.1.2}

Antidotes to anger and desire must be applied individually {1.2.1.1.3}

6 March 2007

How to treat students having desire and anger. {1.2.1.1.4}

How to apply the antidotes on understanding the sequence in which disturbing emotions arise {1.2.1.1.5}

Individual explanation {1.2.1.2}

How to abandon desire {1.2.1.2.1}

Desire being hard to recognise as something to discard, exertion is required to abandon it {1.2.1.2.1.1}

Having understood the differences regarding causes and conditions, it should be abandoned {1.2.1.2.1.2}

How to abandon hatred {1.2.1.2.2}

13 March 2007

How to abandon confusion {1.2.1.2.3}

Recognising the root of disturbing emotions {1.2.1.2.3.1}

Recognising the antidote which eliminates it {1.2.1.2.3.2}

20 March 2007

Detailed explanation of how to abandon anger {1.2.1.3}

How to abandon desire {1.2.1.3.1}

Characteristics of a person habituated to desire {1.2.1.3.1.1}

Means of caring for [or subduing] such a person {1.2.1.3.1.2}

Explaining extensively how to abandon anger {1.2.1.3.2}

Considering the disadvantages of anger {1.2.1.3.2.1}

Explaining extensively how to apply antidotes to anger {1.2.1.3.2.2}

Inappropriateness of anger at the circumstances which terminate the effects of ill deeds {1.2.1.3.2.2.1}

Inappropriateness of anger because unpleasant words are designated as harmful by oneself and are not inherently harmful {1.2.1.3.2.2.2}

Advice to punish the abuser in treatises on social conventions is wrong {1.2.1.3.2.2.3}

Inappropriateness of anger at those who make others aware of one’s faults {1.2.1.3.2.2.4}

27 March 2007

Inappropriateness of anger when inferiors use abusive language {1.2.1.3.2.2.5}

Refuting that it is not wrong to punish the slanderer of an innocent person {1.2.1.3.2.3}

Preventing anger by considering the benefits of patience {1.2.1.3.2.4}

Appropriateness of patience towards abuse {1.2.1.3.2.4.1}

Inappropriateness of approving of aggression which defeats only the weak {1.2.1.3.2.4.2}

Appropriateness of rejoicing since patience towards a cause of anger is a source of all accomplishments {1.2.1.3.2.4.3}

Appropriateness of cultivating patience when disparaging others {1.2.1.3.2.5}

How to cultivate the antidote which totally destroys the seed {1.2.2}

Presenting the name of the chapter {2}

3 April 2007

Chapter 7: Abandoning attachment to sense objects on which disturbing emotions focus

The explanation of the material in the chapter {1}

Considering the disadvantages of cyclic existence {1.1}

Considering the general faults of cyclic existence {1.1.1}

Why it is necessary to cultivate fear of cyclic existence {1.1.1.1}

How to generate aversion to it {1.1.1.2}

Inappropriateness of attachment to youth {1.1.1.2.1}

Appropriateness of fear, because of being governed by contaminated actions and disturbing attitudes and emotions {1.1.1.2.2}

Advice to make effort to abandon the causes for rebirth in cyclic existence {1.1.1.2.3}

10 April 2007

Refuting that effort to abandon cyclic existence is purposeless and intellectual {1.1.1.2.4}

The actual meaning {1.1.1.2.4.1}

Repudiating hope for the future without effort in this life {1.1.1.2.4.2}

Specifically abandoning attachment to happy rebirths {1.1.2}

Aversion should be cultivated even to happy rebirths {1.1.2.1}

Showing that to remain in cyclic existence out of attachment is like insanity {1.1.2.2}

17 April 2007 (d)

24 April 2007 (t)

1 May 2007

Abandoning contaminated actions, the cause for birth there {1.2}

Advice to abandon actions projecting rebirth in cyclic existence {1.2.1}

Why it is necessary to abandon them {1.2.2}

Since cyclic existence is a source of fear, it should be abandoned by the way of its causes, contaminated actions {1.2.2.1}

Cultivation of fear considering the effects of contaminated actions {1.2.2.2}

Considering the nature of contaminated actions, effort should be made to abandon them {1.2.2.3}

Inappropriateness of attachment to contaminated actions on the grounds that they cause pleasure {1.2.2.4}

Actual way to abandon them {1.2.3}

Repudiating attachment to meritorious actions {1.2.3.1}

Generally repudiating accumulation of actions for the sake of high rebirth out of attachment {1.2.3.1.1}

Appropriateness of fear since the exalted see even high rebirths as [being] like hells {1.2.3.1.1.1}

8 May 2007

If ordinary people ever perceived it like this, they would immediately faint {1.2.3.1.1.2}

Rarity of going from happiness to happiness {1.2.3.1.2}

The actual meaning {1.2.3.1.2.1}

Repudiating attachment to higher rebirths attained through abandoning from ill deeds {1.2.3.1.2.2}

Detailed repudiation of accumulating actions for the sake of higher rebirths {1.2.3.1.3}

Repudiating accumulation of actions for the {1.2.3.1.3.1}

Repudiating their accumulation out of possession {1.2.3.1.3.2}

Repudiating their accumulation for the sake of attachment to worldly practices {1.2.3.1.3.3}

Repudiating their accumulation for the sake of attractive objects {1.2.3.1.3.4}

15 May 2007

Repudiating accumulation of actions out of attachment to subsequent wealth {1.2.3.1.3.5}

Repudiating the accumulation of unmeritorious actions {1.2.3.2}

Explaining the need to abandon contaminated actions {1.3}

Considering the general faults of cyclic existence {1.1.1}

Refuting that effort to abandon cyclic {1.1.1.2.4}

Abandoning contaminated actions, the cause for {1.2}

Advice to abandon actions projecting rebirth there {1.2.1}

Why it is necessary to abandon them {1.2.2}

Actual way to abandon them {1.2.3}

Abandoning contaminated actions, the one sees that the pain caused by actions like walking, {1.2}

Explaining the need to abandon contaminated actions {1.3}

The wise, who understand reality, abandon attachment and reach liberation {1.3.1}

When the wise do not enjoy even a high rebirth out of attachment, their enjoyment of states consistent with aversion is impossible {1.3.2}

Presenting the name of the chapter {2}

Chapter 8: Showing the methods of fully training the student's mindstream making it receptive to the development of spiritual paths

The explanation of the material in the chapter {1}

Why disturbing emotions can be abandoned disturbing emotions {1.1}

22 May 2007

Showing how it is possible to abandon disturbing emotions, or delusions {1.1.2}

Disturbing emotions can be abandoned because their focal basis is not definitive {1.1.2.1}

Causes giving rise to the disturbing emotions do not exist truly. {1.1.2.2}

Refuting proof that disturbing emotions cannot be abandoned {1.1.2.3}

Lack of contradiction in seeing many who have not abandoned disturbing emotions {1.1.2.4}

Explaining extensively how to abandon disturbing emotions {1.2}

Advice to understand the meaning of emptiness {1.2.1}

Advice to take an interest in the meaning of the fundamental mode of existence {1.2.1.1}

29 May 2007

Showing the need to understand emptiness in order to attain liberation {1.2.1.2}

Showing the means to turn away from cyclic existence {1.2.1.3}

Giving up fear of emptiness {1.2.1.4}

Giving up strong attachment to one’s position {1.2.1.5}

Advice to strive for liberation {1.2.2}

With effort liberation is easy to attain {1.2.2.1}

5 June 2007 (d)

19 June 2007 (t)

26 June 2007

Impossibility of attaining liberation without cultivating aversion to cyclic existence {1.2.2.2}

Appropriateness of striving for liberation because of the very great disadvantage of cyclic existence {1.2.2.3}

Meaning of the fundamental mode of existence should not be taught from the outset {1.2.2.4}

Stages by which to lead [a disciple] {1.2.2.5}

Indistinguishability in entity with regard to the {1.2.2.6}

3 July 2007

Lack of contradiction in teaching the necessity of accumulating merit through giving and so forth {1.2.2.7}

Stages leading to the meaning of the fundamental mode of existence {1.2.3}

Suchness should not be taught to the unreceptive {1.2.3.1}

Means to understand suchness {1.2.3.2}

Necessity of teaching it through various approaches {1.2.3.3}

Advice to strive to understand suchness {1.2.3.4}

Through familiarisation in this way, nirvana {1.2.3.5}

Actual meaning {1.2.3.5.1}

10 July 2007

Why some do not gain release although release is gained by understanding suchness {1.2.3.5.s}

Showing by analogy that though birth connecting one with the next existence is beginningless, it has and end {1.3}

Presenting the name of the chapter {2}

17 July 2007

Chapter 9: Showing how to meditate on the refutation of permanent functional phenomena

Meaning of the title {2}

Refuting permanent functional phenomena {1.1}

Refuting the rejoinder {1.1.2}

Refuting them individually {1.2}

Refuting a personal self {1.2.1}

Actual meaning {1.2.1.1}

Refuting the rejoinder {1.2.1.2}

Refuting three substantially existent and compounded phenomena {1.2.2}

General refutation {1.2.2.1}

Specifically refuting permanent omnipresent space {1.2.2.2}

24 July 2007 (d)

31 July 2007 (t)

7 August 2007

Refuting permanent time {1.2.3}

If permanent time is accepted as a cause, it should also be accepted as an effect {1.2.3.1}

Reason for this {1.2.3.2}

The contradiction between undergoing change and being permanent {1.2.3.3}

The contradiction between something coming into existence of its own accord yet depending on causes {1.2.3.4}

The contradiction between arising from something permanent yet being impermanent {1.2.3.5}

Refuting permanent particles {1.2.4}

Refuting permanent particles {1.2.4.1}

Unsuitability of that which has parts as a {1.2.4.1.1}

14 August 2007

Having n accretion that is separate substantial entity forming through the coalescence of homogenous particles is not possible {1.2.4.1.2}

Actual meaning {1.2.4.1.2.1}

The contradiction in asserting that particles do not interpenetrate completely {1.2.4.1.2.2}

Refuting that particles are partless prior to the formation of a composite {1.2.4.1.3}

Actual meaning {1.2.4.1.3.1}

The contradiction in particles forming composites when movement from one position to another is not feasible for partless particles {1.2.4.1.3.2}

It is not feasible to posit a yogic awareness perceiving partless particles {1.2.4.2}

Actual meaning {1.2.4.2.1}

Refuting belief in the existence of permanent particles because these are coarse things {1.2.4.2.2}

21 August 2007

Why buddhas do not mention the existence of permanent particles {1.2.4.3}

Refuting substantially established liberation {1.2.5}

Refuting the substantially established liberation of our own sectarians {1.2.5.1}

Substantially established cessation is not feasible {1.2.5.1.1}

It contradicts the explanation that all suffering is abandoned in the sphere of nirvana {1.2.5.1.2}

Refuting the other sectarians’ liberation identified with the self {1.2.5.2}

Refuting the permanent liberation consisting of a consciousness imputed by the Samkyas {1.2.5.2.1}

Refuting permanent liberation consisting of the potential for the existence of consciousness {1.2.5.2.2}

28 August 2007

Suitability of the complete abandonment of conceptions of a selfless liberation {1.2.5.2.3}

Arguing the unsuitability of refuting true {1.3}

Presenting the name of the chapter {2}

Chapter 10: Refuting the self [See note on page 2 of the transcript]

Explanation of the material in the chapter {1}

Individual refutations of the self {1.1}

Refuting the Vaiśeṣika self {1.1.1}

Refuting the nature of the self {1.1.1.1}

The actual meaning {1.1.1.1.1}

Refuting the rejoinder {1.1.1.1.2}

[unwanted or unfeasible] conclusion that generating the thought ‘i’ when observing another’s self is reasonable {1.1.1.1.3}

Refuting the proofs {1.1.1.2}

Refuting that a permanent self is the cause of entering and leaving cyclic existence {1.1.1.2.1}

Refuting it as the activator of the body {1.1.1.2.2}

Actual meaning {1.1.1.2.2.1}

Showing what invalidates belief in a permanent self {1.1.1.2.2.2}

Refuting proof of a permanent self {1.1.1.2.3}

4 September 2007

Seeing memory of past rebirths is unsuitable as proof of a permanent self {1.1.1.2.3.1}

Unfeasibility of mindless matter remembering past rebirths {1.1.1.2.3.2}

Entailment of permanence if that which has attributes such as intelligence remembers past rebirths {1.1.1.2.3.3}

Refuting the self-imputed by Samkhyas {1.1.2}

Unacceptability of asserting a permanent conscious person {1.1.2.1}

Entailment that [the activity of experiencing] cannot stop until the conscious person, the substance, has disintegrated {1.1.2.2}

Unacceptability of asserting that the person's nature [changes] from actual consciousness first to potential consciousness {1.1.2.3}

Refuting the self-imputed by Naiyayikas {1.1.3}

Refuting that a part of the self-possessing a mere particle of mind perceives objects {1.1.3.1}

Refuting belief in a permanent omnipresent self {1.1.3.2}

11 September 2007

Explaining other refutations like that of the attributes and so forth {1.1.4}

Asserting that though the principal is matter it is the creator of everything, amounts to madness {1.1.4.1}

Contradiction of asserting that it creates virtue and non-virtue but does not experience their maturation {1.1.4.2}

Refuting that a permanent self is the agent of actions and experiencer of their maturation {1.1.4.3}

General refutation {1.2}

Erroneousness of thinking a personal self exists {1.2.1}

Impossibility of liberation from cyclic existence for a permanent self {1.2.2}

Inappropriateness of asserting the existence of a self during liberation {1.2.3}

Refuting a substantially established liberated [person] without a self {1.2.4}

Eliminating any fault of annihilation with regard to selflessness {1.3}

Although there is no self, there is no danger of the composite and transitionary discontinuing {1.3.1}

Even if a self exists, it is unsuitable as the cause starts and stops [production] {1.3.2}

Producers and that which is produced exist in relation only to impermanent things {1.3.3}

Showing briefly how permanence and annihilation are avoided in terms of the conventional {1.3.4}

Presenting the name of the chapter {2}

18 September 2007

Chapter 11: Individual refutation of truly existent functional phenomena: Refuting truly existent time

Explanation of the material in the chapter {1}

Refuting that time is substantially established by nature {1.1}

Refuting the past and the future {1.1.1}

Refuting a substantially established future {1.1.1.1}

Showing the fallacies if the future is truly existent {1.1.1.1.1}

Refuting the rejoinder {1.1.1.1.2}

Consequence that it is present if substantially established {1.1.1.1.3}

Consequence that impermanence is impossible if all the three times are substantially existent {1.1.1.1.4}

Refuting a substantially established past {1.1.1.2}

Detailed refutation of the future {1.1.1.3}

Refuting the assertions of Vaibhasikas and so forth {1.1.1.3.1}

Refutation by examining whether the future is produced or unproduced {1.1.1.3.1.1}

Actual meaning {1.1.1.3.1.1.1}

Refuting the rejoinder {1.1.1.3.1.1.2}

Consequence that impermanence is impossible if the two times are substantially established {1.1.1.3.1.2}

Showing that the existence of future functional things is absurd {1.1.1.3.1.3}

Consequence that things already produced are produced again {1.1.1.3.1.4}

Refuting that yogic perception of wished for objects directly perceives future things {1.1.1.3.1.5}

Actual meaning; {1.1.1.3.1.5.1}

25 September 2007

Consequence that fre sh restraint from non-virtue and so forth are unnecessary if the future is substantially existent {1.1.1.3.1.5.2}

If impermanent it is contradictory for something to exist prior to its production {1.1.1.3.1.5.3}

Refuting the assertions of Sautrāntikas and so forth {1.1.1.3.2}

Refutation by examining whether the effect exists or not {1.1.2}

Refuting a truly existent present {1.1.3}

Refuting the proof [of substantially established time] {1.2}

Refuting existence of substantially established functional things as a basis of time {1.2.1}

Refutation by examining whether or not things have duration {1.2.1.1}

Actual meaning {1.2.1.1.1}

Proving that duration is not inherently existent {1.2.1.1.2}

Refutation by examining whether or not time duration {1.2.1.2}

Refutation by examining whether things and impermanence are one or different {1.2.1.3}

Refutation by examining which is stronger, duration or impermanence {1.2.1.4}

Consequence that subsequent reversal is unfeasible if impermanence is weaker {1.2.1.4.1}

Consequence that nothing will have duration if impermanence is stronger {1.2.1.4.2}

Consequence that what was permanent will later be impermanent if duration is stronger {1.2.1.4.3}

Refuting that both exist together {1.2.1.5}

Refuting proof based on memory of the past {1.2.2}

Presenting the name of the chapter {2}

2 October 2007 (d)

9 October 2007 (t)

16 October 2007

Chapter 12: Refuting the true existence of that which is viewed

Explanation of the material in the chapter {1}

Why most ordinary people do not follow this teaching {1.1}

Difficulty of finding a listener with the prerequisite qualities {1.1.1}

Prerequisite qualities of the listener {1.1.1.1}

Disadvantages of not possessing the prerequisite qualities {1.1.1.2}

Eliminating arguments {1.1.1.3}

Proving the subduer’s omniscience {1.1.1.3.1}

Appropriateness of being glad about the teaching of emptiness which annihilates suffering and its sources {1.1.1.3.1.1}

Why there is no liberation in any teaching other than the Teacher’s {1.1.1.3.1.2}

23 October 2007

Means to gain certainty regarding extremely hidden matters taught by the Teacher {1.1.1.3.1.3}

Showing that others’ teachers are not authentic {1.1.1.3.2}

Difficulty of understanding the meaning of the fundamental mode of existence {1.1.2}

Why emptiness is feared {1.1.2.1}

Why some, although seeking liberation, follow the Fordes {1.1.2.1.1}

Recognising a person who fears emptiness {1.1.2.1.2}

30 October 2007

Why childish people fear emptiness {1.1.2.1.3}

Faults of impeding others' understanding of emptiness {1.1.2.2}

Taking care not to lapse from the view of suchness {1.1.2.3}

Stages leading towards suchness {1.1.2.4}

Recognising suchness {1.1.2.5}

Recognising the fundamental mode of existence {1.1.2.5.1}

Why fear arises in the weak {1.1.2.5.2}

The profound is not taught for the sake of argument {1.1.3}

Although not taught for the sake of debate this very teaching burns up wrong conceptions {1.1.3.1}

6 November 2007

Why this is so {1.1.3.2}

Actual meaning {1.1.3.2.1}

Why the exalted do not experience fear {1.1.3.2.2}

Appropriateness of compassion for those following the wrong path {1.1.3.3}

Showing the comparative subtlety and coarseness of our own and others’ teaching {1.1.4}

General explanation of why those of inferior intelligence value others’ teaching but not the Buddha’s {1.1.4.1}

Specific explanation {1.1.4.2}

Those seeking liberation should not try these systems {1.1.4.2.1}

How those of inferior intelligence develop respect {1.1.4.2.2}

Why those systems are not excellent teaching {1.1.4.2.3}

13 November 2007 (d)

20 November 2007

Exposition of good explanations in brief {1.2}

Actual meaning {1.2.1}

Why outsiders do not appreciate the Teacher's doctrine {1.2.2}

For a more complete outline of the full structure. {2007}

Advising those who seek emancipation to adopt good explanation {1.3}

Presenting the name of the chapter {2}

Chapter 13: Refuting truly existent sense organs and objects

Explanation of the material in the chapter {1}

Extensively explaining the reasoning that refutes true existence {1.1}

Refuting true existence of that which is apprehended: the sense objects {1.1.1}

General refutation {1.1.1.1}

Actual meaning {1.1.1.1.1}

Refuting that a sense consciousness directly perceives a pot existing by way of its own character {1.1.1.1.1.1}

Applying this reasoning to other instances {1.1.1.1.1.2}

27 November 2007

Absurdity of positing that other parts are seen because visible form existent by way of its own character is seen {1.1.1.1.1.3}

Refuting direct perception of just visible form existent by way of its own character {1.1.1.1.1.4}

Showing that the proof and what is to be proven are alike {1.1.1.1.1.5}

Showing other lines of reasoning {1.1.1.1.2}

Individual refutations {1.1.1.2}

Refuting that sense organs apprehend objects existing by way of their own entity {1.1.1.2.1}

Refuting truly existent visible objects you touched the vase, you would be able to distinguish its {1.1.1.2.1.1}

Refuting objects {1.1.1.2.1.1.1}

Refuting our own sectarians' contentions [which refers to the Vaibhashikas] {1.1.1.2.1.1.1.1}

Refutation by examining whether the colour and shape constituting a visible form existing by way of its own character taken as object of apprehension by a visual consciousness inherently one or different {1.1.1.2.1.1.1.1.1}

Refutation through the consequence that because the elements are present, a visual consciousness taking a visible form as its object would apprehend both {1.1.1.2.1.1.1.1.2}

Showing what invalidates this contention {1.1.1.2.1.1.1.1.3}

Refuting contentions of other sectarians {1.1.1.2.1.1.1.2}

11 December 2007

Refuting that which perceives objects {1.1.1.2.1.1.2}

Refuting that the eye is by way of its own entity an instrument of looking at form {1.1.1.2.1.1.2.1}

Refuting consciousness as agent {1.1.1.2.1.1.2.2}

Refuting the eye as agent {1.1.1.2.1.1.2.3}

Absurdity if the eye travels to look at visible form {1.1.1.2.1.1.2.3.1}

Purposelessness if it travels to look at the form after it is seen {1.1.1.2.1.1.2.3.2}

Consequence that all objects would be seen if the eye by way of its own entity perceived form without travelling {1.1.1.2.1.1.2.3.3}

Consequence that the eye is an instrument of looking in relation to the eye [which refers to the consequence of the eye being able to see itself and refuting that] {1.1.1.2.1.1.2.4}

Refuting a combination of three factors as the instrument of looking at visible form {1.1.1.2.1.1.2.5}

Refuting truly existent auditory objects {1.1.1.2.1.2}

18 December 2007

Refuting apprehension by mental consciousness {1.1.1.2.2}

Refutation by examining whether sound is a maker of noise {1.1.1.2.1.2.1}

Refutation by examining whether or not sound is apprehended through contact {1.1.1.2.1.2.2}

Showing the flaws in this contention {1.1.1.2.1.2.3}

19 February 2008

Refuting true existence of that which perceives objects {1.1.2}

26 February 2008

Defining the aggregate of recognition {1.1.2.1}

Refuting its true existence {1.1.2.2}

Showing that lack of true existence is, like magic, a cause for amazement {1.1.3}

Showing that emptiness of true existence is like magical illusions and so forth {1.2}

Presenting the name of the chapter {2}

4 March 2008

Chapter 14: Refuting extreme conceptions

Presenting the material in the chapter {1}

Proving that functional things are empty of existence {1.1}

Brief exposition {1.1.1}

Extensive explanation {1.1.2}

Refuting a truly existent composite by examining the four possibilities {1.1.2.1}

Exposition {1.1.2.1.1}

Explanation {1.1.2.1.2}

Refuting other sectarians {1.1.2.1.2.1}

Refuting the characteristics {1.1.2.1.2.1.1}

Refuting the substantial entity as basis for a distinct generality {1.1.2.1.2.1.1.1}

Refuting it as a basis for distinct attributes {1.1.2.1.2.1.1.2}

Actual meaning {1.1.2.1.2.1.1.2.1}

Inconsistency with the assertion that one {1.1.2.1.2.1.1.2.2}

Showing other reasoning which refutes the composite as a truly existent single unit {1.1.2.1.2.2.1.3}

Refuting truly existent production of the pot from its causes {1.1.2.1.2.2.1.4}

Refuting truly existent production by virtue of dependence on parts {1.1.2.1.2.2.1.5}

Refuting that which is characterized {1.1.2.1.2.1.2}

11 March 2008

Refuting our own sectarians {1.1.2.1.2.2}

Extensively refuting the composite as a truly existent single unit {1.1.2.1.2.2.1}

Refutation by examining for oneness or difference, where difference also refers to being one or separate {1.1.2.1.2.2.1.1}

Refuting the composite as a truly existent single unit through the coming together of its constituents {1.1.2.1.2.2.1.2}

Actual refutation {1.1.2.1.2.2.1.2.1}

Refuting the rejoinder {1.1.2.1.2.2.1.2.2}

Showing other reasoning which refutes the composite as a truly existent single unit {1.1.2.1.2.2.1.3}

Consequence that everything is a pot if the pot has true existence {1.1.2.1.2.2.1.3.1}

Consequence that the eight substantial particles of the pot are one {1.1.2.1.2.2.1.3.2}

Refuting truly existent production of the pot of its causes {1.1.2.1.2.2.1.4}

Refuting truly existent production by virtue of dependence on part {1.1.2.1.2.2.1.5}

18 March 2008 (d)

25 March 2008 (t)

1 April 2008

Briefly refuting that though there are many components, the composite is a key existent single unit {1.1.2.1.2.2.2}

Refuting truly existent components {1.1.2.2}

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 {1.1.2.2.1}

Refuting truly existent elements {1.1.2.2.2}

Refuting the rejoinder {1.1.2.2.3}

Refuting a fire particle as truly existent fire {1.1.2.2.4}

Refutation by examining for singleness or {1.1.2.3}

Refuting truly existent functional phenomena through the reason of being neither one nor many {1.1.2.3.1}

8 April 2008

This fallacy equally applies to other sectarians {1.1.2.3.2}

Applying reasoning which negates the four possibilities in other cases {1.1.2.4}

Showing the cause for mistaking functional things as permanent and truly existent {1.2}

Briefly showing the reasoning that establishes absence of true existence {1.3}

15 April 2008

Showing the need to understand absence of true existence {1.4}

Inherently existent dependent arising is not seen by the exhalated {1.4.1}

Release from worldly existence is gained through understanding emptiness {1.4.2}

Presenting the name of the chapter {2}

Chapter 15: Refuting the inherent existence of production, duration, and disintegration, the characteristic of products

Presenting the material in the chapter {1}

Extensively establishing dependent arisings which are not inherently produced as existing the the manner of a magician’s illusion {1.1}

Specific refutation of inherent production {1.1.1}

Extensive explanation {1.1.1.1}

Refutation by examining whether that which exists or does not exist is produced {1.1.1.1.1}

Reason refuting production of that which exists or does not exist {1.1.1.1.1.1}

22 April 2008

Establishing its mode [of operation] {1.1.1.1.1.2}

Refutation by examining the time of production {1.1.1.1.1.3}

Refutation by examining the thing itself and another thing {1.1.1.1.1.4}

Actual meaning {1.1.1.1.4.1}

Refuting proof of inherent production {1.1.1.1.4.2}

Refutation by examining the beginning, middle and end {1.1.1.1.2}

Refutation by examining both self and other {1.1.1.1.3}

Refutation by examining sequentiality and simultaneity {1.1.1.1.4}

Refutation by examining the three times {1.1.1.1.5}

6 May 2008 (t)

13 May 2008

Summarized meaning: showing the effects of refuting production {1.1.1.2}

General refutation of inherently existent production, duration, and disintegration {1.1.2}

Refutation of inherently existent characteristics by examining sequentially and simultaneity {1.1.2.1}

Refutation through the consequence of infinite regress of the characteristics {1.1.2.2}

Refutation by examining whether they are one or different {1.1.2.3}

Refutation by examining whether they are existent non-existent by way of their own entity {1.1.2.4}

Refuting that production is truly existent because there are truly existent producing causes {1.1.2.4.1}

20 May 2008

Production and so forth are neither truly existent things nor non-things {1.1.2.4.2}

Refuting that what is in the process of being produced is being produced inherently {1.1.3}

Brief explanation {1.1.3.1}

Extensive explanation {1.1.3.2}

Refutation by examining that which is in the process of being produced {1.1.3.2.1}

Refuting the assertion that a thing existing between past and future is that which is in the process of being produced {1.1.3.2.2}

Refuting the assertion that a thing before it is produced is what is in the process of being produced {1.1.3.2.3}

27 May 2008

Refuting the assertion that the unproduced is what is in the process of being produced {1.1.3.2.4}

Actual meaning {1.1.3.2.4.1}

Refuting the justification {1.1.3.2.4.2}

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 character {1.1.3.2.4.3}

Summarized meaning {1.1.3.3}

Concluding summary of the refutations of inherent existence {1.2}

Presenting the name of the chapter {2}

3 June 2008

Chapter 16: Section 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.

Presenting the material in the chapter {1}

Briefly explaining the purpose of writing these chapters {1.1}

Eliminating remaining counter arguments raised by misguided opponents {1.2}

Refuting reasoning to negate emptiness {1.2.1}

Impossibility of refuting the thesis of emptiness {1.2.1.1}

Actual meaning {1.2.1.1.1}

Refutation by virtue of parity {1.2.1.1.2}

Impossibility of proving the thesis of non-emptiness {1.2.1.2}

Actual meaning {1.2.1.2.1}

Refuting the justification {1.2.1.2.2}

17 June 2008 (d)

24 June 2008 (t)

1 July 2008

Refuting other reasoning {1.2.1.3}

Invalidity of negating emptiness of true existence by reason of direct perception {1.2.1.3.1}

Since emptiness exists, its opposite, true existence, is not feasible {1.2.1.3.2}

Refuting adherence to theses which fall into extremes {1.2.2}

Actual refutation {1.2.2.1}

Refuting that the non-thesis is a thesis {1.2.2.1.1}

Refuting proof that there are truly existent things {1.2.2.1.2}

It is not feasible that there is true existence on the grounds that specific functional things are truly existent {1.2.2.1.2.1}

Refuting the four extremes by reasoning {1.2.2.1.2.2}

8 July 2008

Not even the smallest particle of true existence can be observed {1.2.2.1.2.3}

Showing that everything is equally free from extremes {1.2.2.1.3}

Actual meaning {1.2.2.1.3.1}

Inappropriateness of asserting differentiations of truly existent and not truly existent with regard to any phenomenon {1.2.2.1.3.2}

Appropriateness of accepting the thesis of {1.2.2.2.1}

Difficulty of finding a thesis refuting emptiness {1.2.2.2.2}

Refuting the justification {1.2.2.2}

Appropriateness of accepting the thesis of emptiness of true existence if it is not accepted the appropriateness of giving a reply but not being able to do so {1.2.2.2.1}

Difficulty of finding a thesis refuting emptiness of true existence {1.2.2.2.2}

15 July 2008

Showing parity of reasoning with regard to true existence or lack of true existence {1.2.3}

Both emptiness of true existence and true existence are either equally established or not established merely by words {1.2.3.1}

Mere designation as truly existent will not make it so {1.2.3.2}

If there were true existence because ordinary people use the verbal convention that things are truly existent, then being conventionally existent they could not exist as their own suchness {1.2.3.3}

Refuting non-existence as the thesis {1.2.4}

Refuting that negation of truly existent things makes things utterly non-existent {1.2.4.1}

As there are no truly existent things that which is non-functional cannot be truly existent either {1.2.4.2}

Refuting that things are not empty because analogies and reasons to establish emptiness exist {1.2.5}

Showing the invalidity in the form of absurd consequence [of ascertaining that] there is true existence because there are reasons {1.2.5.1}

Showing the invalidity in the form of absurd consequences [of asserting that] things are not empty because there are analogies {1.2.5.2}

22 July 2008

Explaining the purpose of teaching emptiness {1.2.6}

Presenting the name of the chapter {2}

Presenting the author who composed the text {2.1}

Presenting the translators of the text {2.2}