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Which has mind is a knower；
By that ＇same argument＇ that which has mind would be
Mindless and the person permanent。
234。 A life force which has pleasure and so forth
Appears as various as pleasure and so forth。
Thus like pleasure it is not
Suitable as something permanent。
235。 If consciousness is permanent
An agent is superfluous。
If fire is permanent
Fuel is unnecessary。
236。 A substantial entity； unlike an action；
Does not alter until it disintegrates。
Thus it is improper to claim
The person exists but consciousness does not。
237。 At times one sees potential consciousness；
At others consciousness itself。
Because of being like molten iron
The person undergoes change。
238。 Merely ＇a small part with＇ mind is conscious
But the person is as vast as space。
Therefore it would seem as though
Its nature is not to be conscious。
239。 If the self is in everyone then why
Does another not think of this one as 〃I〃？
It is unacceptable to say that
It is obscured by itself。
240。 There is no difference between
The insane and those from whom
The attributes are the creator
But are never conscious。
241。 What is more illogical
Than that the attributes should always
Know how to construct homes and so forth
But not know how to experience them？
242。 The active is not permanent。
The ubiquitous is actionless。
The actionless is like the non…existent。
Why do you not prefer selflessness？
243。 Some see it as ubiquitous and for some
The person is the mere ＇size of the＇ body。
Some see it as a mere particle。
The wise see it as non…existent。
244。 How can what is permanent be harmed；
Or the unharmed be liberated？
Liberation is irrelevant
For one whose self is permanent。
245。 If the self exists it is inappropriate
To think there is no self
And false to claim one attains nirvana
Through certain knowledge of reality。
246。 If it exists at liberation
It should not be non…existent before。
It is explained that what is seen
Without anything is its nature。
247。 If the impermanent discontinues
How could there be grass at present？
If； indeed； this were true；
No one would have ignorance either。
248。 Even if the self exists
Form is seen to arise from other ＇causes＇；
To continue by virtue of others
And to disintegrate through others。
249。 Just as the sprout which is a product
Is produced from a product； the seed；
Similarly all that is impermanent
es from the impermanent。
250。 Since functional things arise
There is no discontinuation
And because they cease
There is no permanence。
Through familiarity with meditating on
The impermanence； suffering and uncleanness of cyclic existence；
Abandon the limitless views of the self；
Both innate and those imputed by tenets。
This is the tenth chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on refuting the self。
*Chapter 11： Refuting Truly Existent Time*
251。 The present pot and the past one
Do not exist in the future pot。
Since both would be future；
The future would not exist。
252。 If a disintegrated thing exists as
A future entity in the future；
How can what is future in nature
Bee that which is past？
253。 Because of being future in nature
A future functional thing
Is thus present
And cannot be future。
254。 If the future； past and present exist；
What does not exist？
How can there be impermanence
For one for whom all times exist？
255。 If it has passed beyond the past
Why is it the past？
If it has not passed beyond the past
Why is it the past？
256。 If the future is produced
Why is it not present？
If it is unproduced
Is the future permanent or what？
257。 If the future is impermanent because
Though not produced it disintegrates；
Since the past does not disintegrate
Why not consider it permanent？
258。 If the past and present
Are not impermanent；
The third which is different
From these is also not。
259。 If a thing which will be produced
Later exists beforehand；
The contention of Niyativadins
Is not erroneous。
260。 To say something which will be made to occur
Already exists is unreasonable。
If that which exists is produced；
What has been produced will arise again。
261。 If future things are seen；
Why is the non…existent not seen？
For one for whom the future exists
There can be no distant ＇time＇。
262。 If virtue exists though nothing is done；
Resolute restraint is meaningless。
If even a little is done
The effect cannot exist。
263。 If they are impermanent
How can it be said effects exist？
That which has a beginning and end
is called impermanent in the world。
264。 Liberation will occur without exertion。
For the liberated there is no future；
Or otherwise； if this were so；
Desire would arise without attachment。
265。 For those who assert effects exist；
And for those who assert they do not exist；
Adornments like pillars and so forth
For a home are purposeless。
266。 The transformation of things also
Is not perceived even by the mind。
Those who lack wisdom nevertheless
Think that the present exists。
267。 How can there be things with no duration？
Being impermanent； how can they endure？
If they had duration first；
They would not grow old in the end。
268。 Just as a single consciousness
Cannot apprehend two objects；
Similarly two consciousnesses
Cannot apprehend one object。
269。 If time has duration
Duration is not time。
If it has not； without duration
There will also be no end。
270。 If impermanence and things are separate
Things are not impermanent。
If they are one； since things are precisely that which is
Impermanent； how can they have duration？
271。 If duration is not weak
Because impermanence is weak；
Why should a reversal
Afterwards be seen？
272。 If impermanence is not weaker
And is present in all things；
None of them will have duration
Or nor all are impermanent。
273。 If there is always impermanence
There cannot always be duration；
or else that which was permanent
later bees impermanent。
274。 If things have duration
And impermanence together；
Either it is wrong that things are impermanent；
or duration is a fallacy。
275。 Things seen do not reappear；
Nor does awareness arise again。
Thus memory is in fact deceived
With regard to a deceptive object。
Not knowing how to posit continuity and transitoriness；
They say time is permanent and the three times exist substantially。
Having understood that phenomena are like optical illusions；
Learn how the three times are perceived。
This is the eleventh chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on refuting time。
*Chapter 12： Refuting Wrong Views*
276。 An unprejudiced； intelligent and interested
Listener is called a vessel。
Neither the teacher's nor the student's
Good qualities will be taken as faults。
277。 He explained existence and its causes；
The means to peace and peace itself。
What people do not understand
Is seen as the Subduer's ＇fault＇。
278。 These strange people all agree that by
Giving up everything one attains nirvana。
For what reason do they dislike
That which puts an end to all？
279。 How will one who does not know
The means to give it up； do so？
Certainly； therefore； the Subduer said
There is no peace in any other ＇teaching＇。
280。 Whoever doubts what the Buddha said
About that which is hidden
Should rely on emptiness
And gain conviction in him alone。
281。 Those who find it hard to see
This world are ignorant of others。
Those who follow them will be
Misled for a very long time。
282。 The unwise take no delight in letting
Their mind follow a guide
Who has done that which is
Most difficult attained nirvana。
283。 When it is not seen； fear does not begin。
When seen； it stops pletely。
Thus one can say with certainty；
Those who know a little are afraid。
284。 Childish beings are certainly only
Familiar with that which involves them。
Because of unfamiliarity
They fear that which extricates them。
285。 If someone who is shrouded in
plete ignorance and impedes suchness
Will not even attain good fortune；
What need to mention liberation？
286。 Lapsing from ethics is preferable
To lapsing from the view。
Through ethics one gains a high rebirth；
The supreme state is reached by means of the view。
287。 For the unreceptive； conceptions of a self are best；
To teach them selflessness is not。
They would go to bad rebirths；
While the extraordinary attain peace。
288。 There is no other door to peace；
And it destroys wrong views。
That which is the object of
All Buddhas is called selflessness。
289。 The unreceptive are terrified
Just by its very name。
What so…called strong man is seen
Who does not frighten the weak？
290。 This principle is not taught
By Tathagatas for the sake of debate；
Yet it burns up others' contentions
As fire does its fuel。
291。 Whoever knows this teaching
Will not relish others。
Thus to me this teaching seems
Like the door to destruction。
292。 For those who think there is
In reality no self and abide in this thought；
How will existence cause pleasure
Or non…existence cause fear？
293。 Seeing the many Forders
Who are seeds of futility；
Who would not feel pity
For people who long for a tea