The wise thus always expand their intelligence
To think about the inner nature。
197。 Through knowing reality； even if now
One does not attain nirvana；
One will certainly gain it effortlessly
In a later life； as it is with actions。
198。 Acplishment of all intended
Actions is extremely unmon。
It is not that nirvana is absent here
But conjunction and the released are rare。
199。 On hearing that the body lacks good qualities；
Attachment does not last long。
Will not all disturbing attitudes
End by means of this very path？
200。 Just as the end of a seed is seen
Though it has no beginning；
When the causes are inplete
Birth； too； will not occur。
Develop recognition that through contaminated action；
Even to attain the best states as gods and humans is imprisonment。
Through familiarity with meditation on dependent arising free from extremes；
Make yourself a suitable vessel for the Great Vehicle。
This is the eighth chapter from the Four Hundred on the Yogic Deeds； on
training the student。
*Chapter 9： Refuting Permanent Functional Phenomena*
201。 All are produced for their effect；
Thus none are permanent。
There are no Tathagatas other than
Subduers ＇who know＇ things as they are。
202。 There is not anywhere anything
That ever exists without depending。
Thus never is there anywhere
Anything that is permanent。
203。 There is no functional thing without a cause；
Nor anything permenent which has a cause。
Thus the one who knows suchness said what has
e about causelessly does not exist。
204。 If the unproduced is permanent
Because impermanent ＇things＇ are seen to be products；
Seeing that the produced exists
Would make the permanent non…existent。
205。 That space and so forth are permanent
Is a conception of mon beings。
For the wise they are not objects perceived
Even by conventional ＇valid cognition＇。
206。 A single direction is not present
Wherever there is that which has direction。
That with directions therefore clearly
Also has other directional parts。
207。 Since time exists； functional things
Are seen to start and stop。
It is governed by other factors；
Thus it is also an effect。
208。 Any cause without an effect
Has no existence as a cause。
Therefore it follows that
Causes must be effects。
209。 When a cause undergoes change
It bees the cause of something else。
Anything that undergoes change
Should not be called permanent。
210。 A thing with a permanent cause is produced
By that which has not e into being。
Whatever happens by itself
Cannot have a cause。
211。 How can that which is produced
By a permanent thing be impermanent？
Never are the two； cause and effect；
Seen to have incongruent characteristics。
212。 That of which some sides are causes
While other sides are not is thereby
Multifarious。 How can that
Which is multifarious be permanent？
213。 The cause which is spherical
Is not present in the effect。
Thus plete interpenetration
Of particles is not feasible。
214。 One particle's position is not
Asserted as also that of another。
Thus it is not asserted that
Cause and effect are the same size。
215。 Whatever has eastern side
Also has an eastern part。
Those whose particles have sides admit
That they are not ＇partless＇ particles。
216。 The front takes up； the back relinquishes
Whatever does not have
Both of these ＇motions＇
Is not something which moves。
217。 That which does not have a front；
Nor any middle；
And which does not have a rear；
Being invisible； who will see it？
218。 The effect destroys the cause；
Therefore the cause is not permanent。
Alternatively； where the cause
Exists the effect does not。
219。 A permanent thing that is obstructive
Is not seen anywhere。
Therefore Buddhas never say
That particles are permanent。
220。 If liberation； which is other than
What binds； is bound and the means existed；
It should not be called liberation
Since nothing is produced from it。
221。 In nirvana there are no aggregates
And there cannot be a person。
What nirvana is there for one
Who is not seen in nirvana？
222。 When free from attachment at ＇the time of＇ liberation
What good is the existence of consciousness？
Also to exist without consciousness
Is clearly the same as not existing。
223。 If at liberation a self existed
There could be a seed of consciousness。
Without it there is no speculation
With regard to worldly existence。
224。 It is certain that those liberated
From suffering have no other ＇self＇。
Therefore the end of the self
Should always be affirmed as good。
225。 The conventional is preferable
But the ultimate never is。
Ordinary people have some ＇belief in this＇
But none in the ultimate。
Discovering that external and internal dependently arising
Phenomena exist in reliance； and understanding
Their emptiness of existence by way of their own entities；
Grow wise in the meaning of the middle way free from extremes。
This is the ninth chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on the refutation of permanent functional phenomena。
*Chapter 10： Refuting Misconceptions of the Self*
226。 When the inner self is not
Female； male or neuter；
It is only out of ignorance
That you think your own self male。
227。 When all the elements are not
Male； female or neuter；
How is that which depends on them
Male； female or neuter？
228。 Your self is not my self and thus there is
No such self； since it is not ascertained。
Does the conception not arise
In relation to impermanent things？
229。 From one rebirth to another
The person changes like the body。
It is illogical for yours to be
Separate from the body and permanent。
230。 Intangible things do not
Produce so…called motility。
Thus the life force is not
Agent of the body's movements。
231。 Why ＇teach＇ non…violence and wonder about
Conditions for a permanent self？
A diamond never has to be
Protected against woodworm。
232。 If your self is permanent
Because of remembering other lives；
How can your body be impermanent
When you see a scar previously formed？
233。 If the self when possessing that
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