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293。 Seeing the many Forders
Who are seeds of futility；
Who would not feel pity
For people who long for a teaching？
294。 The teaching of the Sakyas；
Nirgranthas and Brahmins are perceived
By the mind； the eyes and the ears。
Thus the Subduer's teaching is subtle。
295。 Brahmin practices are said
Mainly to be an outward show。
The practices of Nirgranthas
Are said to be mainly stultifying。
296。 Brahmins are revered
Because they adopt the orthodox。
Nirgranthas are pitied
Because they adopt the deluded。
297。 Suffering is a maturation
And thus is not virtuous。
Similarly； birth too is not virtuous；
Being a maturation of actions。
298。 In brief Tathagatas explain
Virtue as non…violence
And emptiness as nirvana
Here there are only these two。
299。 To ordinary people their own position；
Like their birthplace； is attractive。
Why would you find attractive
That which precludes it？
300。 The intelligent who seek what is good
Adopt what is worthwhile even from others。
Does the sun not belong to all
On earth who have sight？
Bee a proper vessel for good explanation
And learned in the non…inherent existence of dependent arising；
The final object of the path that severs worldly existence；
The understanding of which frees from attachment to extreme views。
This is the twelfth chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on refuting views。
*Chapter 13： Refuting Truly Existent Sense Organs and Objects*
301。 When seeing its form； one does not in fact
See the whole pot。 Who that knows
Reality would claim that the pot
Is directly perceptible also？
302。 By means of this very analysis
Those with superior intelligence
Should refute individuality
All that is fragrant； sweet and soft。
303。 If because the form is seen
Everything is seen；
Why because of what is not seen
Would the form not be unseen？
304。 There is no direct perception
Of just the form alone；
Because it has a close and distant
As well as a central part。
305。 This also applies when one examines
Whether particles have parts or not。
Thus to prove a thesis by that
Which must be proved is not feasible。
306。 Everything too is a ponent
As well as being a posite。
Thus even a spoken syllable
Does not have existence here。
307。 If a shape is distinct from color
How is shape apprehended？
If not distinct； why would the body
Not also apprehend color？
308。 Only the form is visible
But the form's causes are not seen。
If indeed it is thus；
Why are both not also
Perceived by just the eyes？
309。 Earth is seen as firm and stable
And is apprehended by the body。
Only that which is tangible
Is referred to as earth。
310。 Since it was produced as something visible；
It is of no use at all to the pot。
As with the production of visibility；
It lacks even the entity of existence。
311。 The eye； like the ear； is an oute of
The elements。 The eyes see while the others do not。
Certainly therefore the Subduer said
The fruition of actions is inconceivable。
312。 Because the conditions are inplete
There is no awareness before looking；
While afterwards awareness is of no use。
The instrument is of no use in the third case。
313。 If the eye travels； that which is
Distant would take long to see。
Why are extremely close
And very distant forms not clear？
314。 If the eye travels when the form is seen
Its movement is of no benefit。
Alternatively it is false to say
What it intends to view is ascertained。
315。 If the eye perceives without traveling
It would see all these phenomena。
For that which does not travel there is
Neither distance not obscuration。
316。 If the nature of all things
First appears in themselves；
Why would the eye not
Be perceived by the eye itself？
317。 The eye does not have consciousness
And consciousness lacks that which looks。
If form has neither of these；
How can they see form？
318。 If sound makes a noise as it travels
Why should it not be a speaker？
Yet if it travels noiselessly； how could
Awareness arise in relation to it？
319。 If sound is apprehended through contact；
What apprehends the beginning of sound？
If sound does not e alone；
How can it be apprehended in isolation？
320。 While sound is not heard； it is not sound。
It is impossible
For that which is not sound
Finally to turn into sound。
321。 Without the sense organs what will mind
Do after it has gone？
If it were so； why would that which lives
Not always be without mind？
322。 An object already seen
Is perceived by mind like a mirage。
That which posits all phenomena
Is called the aggregate of recognition。
323。 In dependence upon the eye and form
Mind arises like an illusion。
It is not reasonable to call
Illusory that which has existence。
324。 When there is nothing on earth
That does not amaze the wise；
Why think cognition by the senses
And suchlike are amazing。
325。 The firebrand's ring are magical creations；
Dreams； illusions； and the moon in water；
Mists； echoes； mirages； clouds
And worldly existence are alike。
Thus in the illusory city of the three false worlds
Manipulated by the puppeteer of karmic action
The smell…eater maiden performs her illusory dance。
Amazing that desire should chase a mirage！
This is the thirteenth chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on the refutation of sense organs and objects。
*Chapter 14： Refuting Extreme Conceptions*
326。 If a thing did not depend
On anything else at all
It would be self…established；
But such a thing exists nowhere。
327。 〃The form is a pot〃 they are not one。
The pot that has form is not separate。
The pot does not have form；
Nor does the form have a pot。
328。 Since the two are seen to have dissimilar
Characteristics； if the pot is separate
From existence； why would existence
Not also be separate from the pot？
329。 If one is not accepted as the pot
The pot is not one。
Moreover possession is not reciprocal；
Therefore also it is not one。
330。 If the form is the size of the substance；
Why is the form not large？
If the opponent were not different
Scriptural sources could be cited。
331。 By virtue of its characteristic
The characterized does not exist。
Such a thing has no existence
As something different from number and so forth。
332。 Because the pot is not separate
From its characteristics； it is not one。
If there is not a pot for each；
Plurality is not feasible。
333。 The tangible and the intangible
Cannot be said to coalesce。
Thus it is in no way feasible
For these forms to coalesce。
334。 Form is a ponent of the pot
And thus； for a start； is not the pot。
Since the pound does not exist；
Neither do the ponents。
335。 If the definition of form
Applies without incongruity
To all forms； for what reason
Is one a pot and not all others？
336。 If you assert that form is distinct from
Taste and so forth but not from the pot；
How can that which does not exist
Without these not be distinct from form？
337。 The pot has no causes
And is itself not an effect。
Thus there is no pot at all
Apart from form and so forth。
338。 If the pot exists by virtue of its causes
And those causes by virtue of others；
How can that which does not exist
By virtue of itself produce something disparate？
339。 Though they meet and e together
Form cannot be smell。
Therefore like the pot
The posite cannot be one。
340。 Just as the pot does not exist
Apart from form and so forth；
Likewise form does not exist
Apart from air and so forth。
341。 That which is hot is fire but how
Can that burn which is not hot？
Thus so…called fuel does not exist；
And without it fire too does not。
342。 Even if it is hot only when
Overpowered； why is it not fire？
Yet if not hot； to say fire contains
Something else is not plausible。
343。 If the particle has no fuel
Fire without fuel exists。
If even it has fuel； a single…natured
Particle does not exist。
344。 When different things are examined
None of them have singleness。
Because there is no singleness
There is no plurality either。
345。 Though they assert that where there are none
Of those things there is singleness；
Singleness does not exist
Since everything is threefold。
346。 The approach of existence； non…existence；
Both existence and non…existence； and neither；
Should always be applied by those
With mastery to oneness and so forth。
347。 When the continuum is misapprehended；
Things are said to be permanent。
Similarly when posites are
Misapprehended； things are said to exist。
348。 Anything that has dependent arising
Is not independent。
All these are not independent；
Therefore there is no self。
349。 Things do not assemble
Unless there is an effect。
Aggregation for an effect
Is not included for the Exalted。
350。 The awareness that is the seed of existence
Has objects as its sphere of activity。
When selflessness is seen in objects；
The seed of existence is destroyed。
All who have gained a free and fortunate human body；
Following the reasoning of Nagarjuna and his son；
Should understand emptiness to mean dependent arising。
Who would not make an effort to achieve this end？
This is the fourteenth chapter from the F