6.

Even the objects of direct perception, such as

form and the like,
Are established by consensus and not by
verifying cognition.
That consensus is false, as is the general
agreement that pure things are impure, for
example. (AW)

Forms and so forth are true perception, such

things are conventions,
But for the valid cognition such is false.
This is just like the unclean being known
deceptively as clean. (SB)
Objects of direct perception like form and colour to
the ordinary people are established by the consensus
and not by the valid cognition. Such consensus
perceptions are the false. Like the body of the woman
are the nature of unclean, but in the world it is
perceived as clean, beautiful and attracting. All these
are false.

7. The protector taught things,

In order to bring people to understanding.
These things are not ultimately,
But conventionally, momentary, this is
inconsistent. (AW)

The protector Buddha taught things,

For the sake of guiding ordinary people.
 However, in actuality such things are not truly
momentary.
Is it not a contradiction even deceptively? (SB)
Buddha has taught the impermanence etc in the sutrā
in order to lead the beings to understand the ultimate
truth. Impermanence etc are shown conventionally
not objectively existence of momentariness.
Is it not a contradiction even deceptively? For the
ordinary people it is consensus in the world that
yesterday person exist today and the same cup of the
morning exist in the evening. Therefore, ordinary
people can not realize the impermanence because of
taking the morning and evening cup as one.

8. There is not fault in the conventional truth of the

contemplatives.
In contrast to ordinary people, they see reality.
Otherwise, ordinary people would invalidate,
The perception of woman as impure. (AW)

Yogis have no mistake in its being deceptive,

Compared to the worldly a vision of Reality.
Otherwise, the yogi’s definite understanding of
the uncleanliness of a woman’s body,
Would be contradicted by the worldly person.(SB)
There is no fault in realising the impermanence,
Because, contemplative realise the impermanence
based on the conventional things.
All that are consensus are not necessarily the valid.
In contrast to ordinary people, they see reality.
Seeing reality by the ordinary people is understood as
seeing the gross impermanence such as sixteen
attribute of impermanence. Seeing reality does not
mean the realisation of the subtle impermanence.
If all that are consensus in the world are valid, then in
the world it is consensus and perception of the
women as beautiful, clean, attractive etc. Then it
would be contradict to the yogi who contemplate and
ascertained it as impermanence and uncleanliness.

9. How can there possibly be merit due to the Jina,

Who is like an illusion, as is the case if he truly
existent?
If a sentient being is like an illusion,
Why is he born again after he dies? (AW)

In the same way truly merits occur from

worshipping a truly existent Conqueror.
Similarly, illusion-like merits are obtained,
From venerating and illusion-like Conqueror. (SB)
If all the phenomenon are illusion then how it could
generate the merit by offering the Buddha?
Thought the Buddha does not exist objectively, but it
do not mean that Buddha did not exist at all. One can
obtain the countless merit by venerating the illusion-
like Buddha.
As it obtain merits by worshipping a truly existent
Conqueror.
10. Even the illusion last
for as long as the collection of its conditions.
Why should a sentient being truly exist
merely because its continuum last a long time?
(AW)

For as long as the necessary conditions are

assembled,
For that long even illusion will occur.
Why merely by their longer duration,
Should sentient beings be more real? (SB)
Non existence of connection to rebirth. (Next life)
If all sentient beings are like illusion, then it will remain
as long as the necessary conditions are assembled.
Then how the beings exist after death? For this the
Madhyamika says, sentient being are like illusion as it
does not exist in reality as it appears.
Opponent, Unlike the causes of the illusion, the cause
and conditions of sentient beings should precede by
the cause of the previous life, consciousness and
immediate parents conditions etc. One is short and
other is lengthly.
Madhyamika, how you can establish sentient beings
as truly existence because of the longer duration of
the causes and conditions? Even the illusion and the
dream have a longer and shorter. By longer the dream
one can not establish that dream as a truly existence.

11. If consciousness does not exist,

there is no sin in killing an illusory person.
 On the contrary, when one is endowed with
illusion and consciousness,
Vice and merit do arise.

Because an illusory person

has no mind, no transgression accrues.
Endowed with an illusion-like mind,
Merits and transgression do accrue. (SB)
With the intention of killing and actual engage in the
act of killing a beings created by the magician commit
a sin in the preparation of action. Not the sin in
actual killing, because in actual it didn’t kill any.
But there are merit by helping and vice by harming
the sentient beings endowed with the illusion like
consciousness which continues from this life to next
life.

12. An illusory mind is not possible ,

Since mantras and the like are unable to produce it.
Diverse illusion originates on account of diverse conditions.
Nowhere does a single condition have the ability to produce
everything. (AW)

Because the mantra and so forth do not have the ability,

Illusory minds are not produced.
The illusions that arise from
a variety of different conditions also vary.
Nowhere is the one condition,
which has the ability. (SB)
How one has consciousness and the other does not
have consciousness when both of them are same as
the illusion? The mantra and so forth do not have the
ability to produce the consciousness. On the other
hand, the illusion like consciousness which continued
from the past life is produced from various causes
and conditions. Nowhere does a single condition
have the ability to produce everything.

13. If one could be ultimately emancipated

And yet transmigrate conventionally.
Then even the Buddha would transmigrate.
So what the point of the Bodhisattva way of life?
(AW)

If ultimately, the state beyond sorrow,

Deceptively, in cyclic existence.
The Buddha would be in cyclic existence,
What would be the use of the Bodhisattva’s way
of life? (SB)

The Jewel Ornament of Liberation by Gampopa

In general, all phenomena are included in the two
categories of samsara and nirvana. That which is called
samsara is empty by nature, a confused projection. Its
defining characteristic is that it manifests as suffering.
That which is called nirvana is also empty by nature, but all
the confused projections are exhausted and dissipated. Its
defining characteristic is freedom from all suffering.
Who is it that is confused in samsara? All sentient beings of
the three realms are confused.
On what basis does confusion arise? Confusion arises on
the basis of emptiness.
What causes confusion to arise? The cause of confusion is
great ignorance.
How does this confusion operate? It operates through the
activities and experiences of the six realms of migrators.
What exemplifies this confusion? The confusion is like
sleep and dream.'
When did this confusion originate? This confusion
originated in beginningless samsara.
What is the error of this confusion? All experiences are
suffering. When can this confusion be transformed into
primordial wisdom? When one attains unsurpassable
enlightenment.

Nirvana and prakriti-nirvrta

1. Nirvana that is free from momentary defilement/
Nirvana free from obscuration of the kleshas/
incidental stains.
2. Naturally passed beyond sorrow.

Samsara is devoid of inherently existence which is

naturally passed beyond sorrow. Is the ultimate mode
of existence of the Samsara. If it is naturally passed
beyond sorrow, it should be Nirvana. On the other
side Samsara is one the it transmigrate
conventionally. Therefore, there is a common locus
between Samsara and Nirvana. Then The Buddha
would be in cyclic existence,What would be the
use of the Bodhisattva’s way of life?

14. When its conditions are not destroyed,

 An illusion does not cease either.
Due to a discontinuity of its conditions,
It does not originate even conventionally. (AW)

If their conditions are not discontinued,

Even illusion will not cease to be.
(Buddha) has discontinued these conditions,
Even deceptively he does not exist. (SB)
The first two lines shows as long as the continuum of
the Karma and defilement exist, one can not revert
from Samsara.
Last two lines shows when one is able to cease the
continuity of Karma and Defilements, one can free
oneself from Samsara and will attain Nirvana.
Nirvana is a state of purified from all the adventitious
stains like anger and obsessive desire etc. It is the the
state of Arhat.
All phenomena are inevitable by its dependent
origination. As long as the causes and condition s
created by the magician last, its illusion also last.
When one cease the adventitious causes of the
Samsara like ignorance and defilement, then there
will no rise of Samara from Ignorance to Suffering.