Section 8: Wisdom-driven mindful virtuous actions [U2T-in-action], without attachment / clinging / reification / absolute, in accord with Reality as it is (tathatā) [U2T/Uopp], with the Union of the Two Truths [U2T], with the Middle Way. (Verses 201–260)
Section 8. Overcoming obstacles like: attachment to wealth, ignorance of karma, envy of others’ karmic fruits (wealth, beauty, health), hoarding possessions without sharing, fear of loss (through water, fire, or theft), neglecting remedies, verbal attacks from the ignorant, anger, misapplying patience to the unreformable or unnecessary cases, anger at injuries, jealousy of others’ excellence, harming others by ignoring their perspective, knowing mortality but failing to act is the obstacle, delaying liberation, delaying liberation despite life’s fragility, laziness despite intellectual potential, ignoring mortality, procrastination in the face of death’s unpredictability, squandering health and clarity, offering wisdom to fools who cannot receive it, ambition disrupting moral attainments, begging despite ascetic ideals, undervaluing human ingenuity, ignoring life’s suitability for spiritual roles, neglecting classical wisdom, undervaluing elegant sayings, failing to cultivate admirable qualities, valuing local power over universal wisdom, relying on birth without learning is the obstacle, diminishing worth, ignorance despite good birth, seeking ease over learning, ignorance causing misery, feeling limited by context (country, hostility, load, distance), isolation due to stinginess, superficial learning, scorning spiritual teachers, undervaluing a teacher’s gift of knowledge, failing to honor those who nurture growth, disrespecting mother-like figure, wasting counsel on fools, associating with fools, delighting in fools over the learned, expecting gratitude from the evil, valuing fleeting actions of fools, trusting evil men’s sweet words, misapplying mildness to evil men, allowing unruliness in evil men or objects chaos, associating with evil men, wildness, associating with the unruly, setting a sinful example for family, leading loved ones into sin, ingratitude, associating with the immoral, valuing unruly sovereignty over virtuous company, regrettable relationships, ignoring sin’s consequence, pursuing harmful pleasures, avoiding painful but beneficial actions, doubting the text’s coherence, transgressing moral codes.
Section 8. Virtues used to overcome the obstacles and reach Liberation: Generosity / charity / sharing / giving-alms, moral discipline / ethical conduct, effort / diligence, patience, mindfulness, focus, concentration, contemplation (ex. on death and impermanence), meditation, loving-kindness, compassion, joy for others' merit, equanimity, selflessness, mastering anger, contentment, humility, integrity, appreciation, gratefulness, respect, reverence, renunciation, dedication to universal liberation, taking refuge in the three gems, prioritizing wisdom and liberation, self-reliance, courage, responsibility, creativity, studying, learning, practicing, valuing wisdom, associating with the virtuous and wise, virtuous modeling, discernment, wisdom.
Verse 201. [Generosity, selfless action, discernment and wisdom:]
-
(As regards wealth) which is devoid of
charity (dāna) and enjoyment (muditā) (neither given away nor enjoyed),
To be the owner of such wealth is to err.
For although it is your own property
Why are you not the owner (why don't you use it?)?
Summary 201: The obstacle is “attachment to wealth without using it for charity (dāna) or enjoyment”, which traps one in a cycle of meaningless possession.
– To overcome this, cultivate generosity (dāna) and discernment to use resources purposefully, ensuring they serve spiritual growth.
– Uniting virtues like generosity, selfless action [T1] ⇐⇒ with discernment and wisdom of emptiness [T2] — seeing wealth as impermanent and not inherently one’s own ⇐⇒ leads to liberation by freeing one from grasping [U2T].
– Like using a boat to cross a river, generosity is a skillful means to navigate saṃsāra [T1 - using conventional relative truths or tools] ⇐⇒ but one must not cling to it as absolute, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where giver (subject), act of giving (action), and gift / wealth (object) are dependently co-arisen, interdependent, co-defined, co-evolving [T1-3S] ⇐⇒ yet empty of inherent existence, never absolute [T2-3S] [U2T-3S],
– guiding one toward Buddhahood through selfless action.
Verse 202. [Consistent virtuous action, mindfulness, ethical conduct, discernment and wisdom:]
-
Further, this is the place (lit. earth) for action (causes),
The beyond is the place for results (effects).
Whatever may be done here, (causes)
That same will certainly be enjoyed there (effects, consequences).
Summary 202: The obstacle is “ignorance of karma, causing reckless actions that bind one to saṃsāra“.
– Overcome this by practicing mindfulness and ethical conduct (śīla), ensuring actions align with positive karmic outcomes.
– Uniting virtues like mindfulness and ethical conduct [T1] ⇐⇒ with the wisdom of the Union of interdependence (pratītyasamutpāda) [T1] and emptiness (śūnyatā) [T2] [U2T] ⇐⇒ fosters liberation by understanding subject / cause / actor, relation / causality / action and object / effect / result as non-inherent [U2T-3S].
– Like using a boat to cross a river, ethical conduct carries one across saṃsāra’s waters [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping at actions as ultimate, seeing them as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where subject / cause, action / causality and object / effect are relatively functional [T1-3S] ⇐⇒ yet empty of inherent existence [T2-3S] [U2T-3S],
– and consistent virtuous action mirrors a Buddha’s path to enlightenment.
Verse 203. [Acting with contentments, joy, equanimity, diligence in virtuous actions, sowing seeds for similar fruits, discernment and wisdom:]
-
The wealth, rank, beauty and health of others (effects of karma),
Why be grieved in seeing these here (below)?
If you desire these, is not the getting of the fruits
of work from the seed of virtuous action applicable to you too?
Summary 203: “Envy of others’ karmic fruits (wealth, beauty, health)“ is the obstacle, fostering resentment and spiritual stagnation.
– Overcome it with contentment (saṃtoṣa) and diligence in virtuous actions, sowing seeds for similar fruits.
– Uniting virtues like contentment and diligence [T1] ⇐⇒ with the wisdom of karma’s emptiness [T2] ⇐⇒ liberates by dissolving envy’s grasp, seeing attributes as non-inherent [U2T].
– Like using a boat to cross a river, virtuous effort crosses saṃsāra [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to outcomes as real, recognizing their empty nature [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where karmic fruits are dependently arisen [T1] ⇐⇒ yet empty of inherent existence [T2],
– and acting with equanimity leads to Buddhahood.
Verse 204. [Generous acts, discernment and wisdom:]
-
If you have possessions and do not distribute them,
What is the use of keeping them by you?
The fruit of the kimpaka
May grow, but what is its use in hunger?
Summary 204: The obstacle is “hoarding possessions without sharing“, rendering them useless like the kimpaka fruit.
– Overcome this with charity (dāna), distributing wealth to benefit others.
– Uniting virtues like charity [T1] ⇐⇒ with the wisdom of non-attachment [T2] ⇐⇒ ensures liberation by viewing possessions as empty of inherent value [U2T].
– Like using a boat to cross a river, charity navigates saṃsāra’s challenges [T1 - using conventional relative truths or tools] ⇐⇒ but one must not grasp it as ultimate, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where giving is relatively effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and generous acts emulate a Buddha’s selfless path to enlightenment.
Verse 205. [Consistent generosity, discernment and wisdom:]
-
Whoever gives alms which do not harm others —
His various (resulting) pleasures will neither be carried away by water
Nor burned by fire nor stolen by thieves.
Such possessions will never be utterly destroyed.
Summary 205: “Fear of loss (through water, fire, or theft)“ is the obstacle, causing one to cling to wealth.
– Overcome it with altruistic giving (dāna), which yields indestructible spiritual merit.
– Uniting virtues like giving [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by recognizing wealth and merit as non-inherent [U2T].
– Like using a boat to cross a river, charity crosses saṃsāra’s perils [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to giving as absolute, seeing its empty nature [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where acts of giving are relatively functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and consistent generosity paves the way to Buddhahood.
Verse 206. [Virtuous actions, generosity, morality, discernment and wisdom:]
-
He who does not try a remedy [virtues and wisdom]
for the disease of Hell (i.e. of the going to Hell),
When he reaches the place where there is no medicine
What will he do — he and his disease?
Summary 206: The obstacle is “neglecting remedies for hellish consequences, leaving one vulnerable to suffering“.
– Overcome it with virtues (śīla, dāna) and wisdom (prajñā), proactively cultivating spiritual antidotes.
– Uniting virtues like generosity and moral discipline [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ leads to liberation by seeing suffering and remedies as non-inherent [U2T].
– Like using a boat to cross a river, virtues guide one across saṃsāra [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to them as real, recognizing their empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where remedies are relatively effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and virtuous action aligns with a Buddha’s path to enlightenment.
Verse 207. [Patience, discernment and wisdom:]
-
Holy men are seized by the snake of words
which comes from the pit of savage men.
As a means of allaying this poison [a remedy]
Drink the medicine of wisdom (prajñā) [T2] ⇐⇒ and patience (kṣānti) [T1] [U2T].
Summary 207: “Verbal attacks from the ignorant“, like a snake’s venom, are the obstacle, harming spiritual progress.
– Overcome them with patience (kṣānti) and wisdom (prajñā), neutralizing their impact.
– Uniting virtues like patience [T1] ⇐⇒ with the wisdom of non-duality [T2] ⇐⇒ fosters liberation by seeing words and their effects as empty of inherent existence [U2T].
– Like using a boat to cross a river, patience carries one through conflict [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where interactions are dependently arisen [T1] ⇐⇒ yet empty of inherent existence [T2],
– and patient wisdom mirrors a Buddha’s enlightened conduct.
Verse 208. [Mastering anger, the real enemy, equanimity, discernment and wisdom:]
-
Although you may kill all your life long
You will not exhaust (the number of) your enemies.
But if your own anger be slain,
That is to slay the real enemy.
Summary 208: The obstacle is “anger, which fuels endless external conflicts“.
– Overcome it with equanimity and insight, conquering the true enemy within.
– Uniting virtues like equanimity [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by dissolving anger’s inherent reality [U2T].
– Like using a boat to cross a river, inner discipline crosses saṃsāra’s turmoil [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to discipline as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where anger and its conquest are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and mastering anger leads to Buddhahood.
Verse 209. [Wise application of patience:]
-
The mighty are not amenable to reform,
Therefore why exercise patience (with them).
With, those who are disciplined and peaceful in conduct
What necessity is there for patience (kṣānti)?
Summary 209: The obstacle is “misapplying patience to the unreformable or unnecessary cases, wasting effort“.
– Overcome it ⇐⇒ with discernment, directing patience where it is effective.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing interactions as non-inherent [U2T].
– Like using a boat to cross a river, discernment navigates relationships [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where discernment is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise application of patience emulates a Buddha’s path.
Verse 210. [Mastering anger at injuries, discernment and wisdom:]
-
If you are merely angry owing to an injury,
Then why not be angry with anger which obviously
destroys religious aims and salvation?
Summary 210: “Anger at injuries, while ignoring anger itself“, is the obstacle, undermining spiritual aims.
– Overcome it with introspection and wisdom, redirecting focus to conquer anger.
– Uniting virtues like introspection [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing anger as non-inherent [U2T].
– Like using a boat to cross a river, self-awareness crosses saṃsāra’s storms [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where anger is dependently arisen [T1] ⇐⇒ yet empty of inherent existence [T2],
– and mastering it leads to Buddhahood.
Verse 211. [Contentment and appreciation, fostering inner peace, discernment and wisdom:]
-
He who, having seen the excellence of others,
Is afflicted by disturbance in his own mind (jealousy),
Will not gain even a little of the Truth.
Such a being destroys his own merit.
Summary 211: “Jealousy of others’ excellence“ is the obstacle, blocking truth and merit.
– Overcome it with contentment and appreciation, fostering inner peace.
– Uniting virtues like contentment and appreciation [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing excellence as non-inherent [U2T].
– Like using a boat to cross a river, appreciation navigates saṃsāra’s rivalries [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where excellence is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and cultivating contentment mirrors a Buddha’s enlightened state.
Verse 212. [Compassionate conduct, discernment and wisdom:]
-
Let all hear this moral maxim,
And having heard it keep it well:
Whatever is not pleasing to yourself
Do not that unto others.
Summary 212: The obstacle is “harming others by ignoring their perspective, violating empathy“.
– Overcome it with compassion and the golden rule, acting with kindness.
– Uniting virtues like loving-kindness and compassion [T1] ⇐⇒ with the wisdom of non-duality [T2] ⇐⇒ leads to liberation by seeing self and others as empty of inherent existence [U2T].
– Like using a boat to cross a river, compassion crosses saṃsāra’s conflicts [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where actions are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and compassionate conduct paves the way to Buddhahood.
Verse 213. [Persistent effort, discernment and wisdom:]
-
As regards the leaving of this mortal life,
Who is not clever in knowing and speaking about it?
But when it comes to practising (what they preach)
(Those who know) would be considered wise among the sages.
Summary 213: “Knowing mortality but failing to act is the obstacle, delaying liberation“.
– Overcome it with diligence and practical wisdom, applying teachings.
– Uniting virtues like diligence [T1] ⇐⇒ with the wisdom of impermanence [T2] ⇐⇒ fosters liberation by seeing life as non-inherent [U2T].
– Like using a boat to cross a river, diligent practice crosses saṃsāra [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where actions are dependently arisen [T1] ⇐⇒ yet empty of inherent existence [T2],
– and persistent effort aligns with a Buddha’s path.
Verse 214. [Urgent action, renunciation, prioritizing spiritual goals, discernment and wisdom:]
-
Property is unstable, and youth perishes in a moment.
Life is like being ever in the grinning fangs of Death.
Yet (mankind) delays to obtain release from this world.
Alas, the conduct of mankind is very surprising!
Summary 214: “Delaying liberation despite life’s fragility“ is the obstacle, rooted in attachment to impermanent things.
– Overcome it with urgency and renunciation, prioritizing spiritual goals.
– Uniting virtues like renunciation [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing life as non-inherent [U2T].
– Like using a boat to cross a river, urgency navigates saṃsāra’s fleeting nature [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where life is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and urgent action leads to Buddhahood.
Verse 215. [Diligent action, effort, discipline, discernment and wisdom:]
-
He who has a good intellect but is lazy,
Such a being will not become exalted.
He is like a youthful writer
Who makes his calculations in the dust.
Summary 215: “Laziness despite intellectual potential“ is the obstacle, hindering progress.
– Overcome it with effort (vīrya) and discipline, actualizing one’s abilities.
– Uniting virtues like effort and discipline [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing potential as non-inherent [U2T].
– Like using a boat to cross a river, discipline crosses saṃsāra’s inertia [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where effort is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and diligent action mirrors a Buddha’s enlightened path.
Verse 216. [Mindful action, contemplation of impermanence, prioritizing liberation, discernment and wisdom:]
-
If all these human beings
Could perceive the God of Death on their (own) heads,
Even in food there would be no flavour.
What need to mention other things?
Summary 216: “Ignoring mortality, symbolized by the God of Death“, is the obstacle, dulling spiritual urgency.
– Overcome it with mindfulness and contemplation of impermanence, prioritizing liberation.
– Uniting virtues like mindfulness [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing death as non-inherent [U2T].
– Like using a boat to cross a river, mindfulness navigates saṃsāra’s transience [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where death is dependently arisen [T1] ⇐⇒ yet empty of inherent existence [T2],
– and mindful action leads to Buddhahood.
Verse 217. [Swift effort, diligence, discernment and wisdom:]
-
The God of Death does not wait to ask whether
your (composite) works are completed or not.
Therefore do tomorrow's work today,
And the evening's work in the morning.
Summary 217: “Procrastination in the face of death’s unpredictability“ is the obstacle, delaying spiritual work.
– Overcome it with proactive diligence, acting swiftly on teachings.
– Uniting virtues like diligence [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing tasks as non-inherent [U2T].
– Like using a boat to cross a river, proactive effort crosses saṃsāra’s urgency [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where actions are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and swift effort emulates a Buddha’s path.
Verse 218. [Timely action, practice, discernment and wisdom:]
-
So long as you are healthy and produce a harvest
Which is not ruined by the great hail of disease,
And so long as your intellect is in your work,
All this is the time for heeding religious doctrines.
Summary 218: “Squandering health and clarity“ is the obstacle, missing opportunities for spiritual growth.
– Overcome it with discipline and timely practice of Dharma.
– Uniting virtues like discipline [T1] ⇐⇒ with the wisdom of impermanence [T2] ⇐⇒ liberates by seeing conditions as non-inherent [U2T].
– Like using a boat to cross a river, disciplined practice crosses saṃsāra’s fleeting opportunities [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where conditions are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and timely action leads to Buddhahood.
Verse 219. [Wise sharing, discernment and wisdom:]
-
What are wreaths of flowers to donkeys and cattle?
What is delicate food to quadrupeds† and pigs?
Light to the blind or songs to the deaf?
Of what use is religious doctrine to fools?
Summary 219: “Offering wisdom to fools, who cannot receive it“, is the obstacle, wasting effort.
– Overcome it with discernment, sharing teachings with receptive minds.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing teachings as non-inherent [U2T].
– Like using a boat to cross a river, discernment navigates saṃsāra’s interactions [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where teachings are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise sharing mirrors a Buddha’s enlightened conduct.
Verse 220. [Humble virtuous action, restraint, discernment and wisdom:]
-
So long as one is not ambitious
For so long will one's accomplishments be great.
If great ambition be entertained in the mind
How can moral attainments be controlled?
Summary 220: “Ambition disrupting moral attainments“ is the obstacle, derailing spiritual progress.
– Overcome it with humility and restraint, prioritizing virtue.
– Uniting virtues like humility and restraint [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing ambitions as non-inherent [U2T].
– Like using a boat to cross a river, restraint crosses saṃsāra’s desires [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where virtues are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and humble action paves the way to Buddhahood.
Verse 221. [Steadfast integrity, self-reliance, discipline, discernment and wisdom:]
-
So long as a man does not beg,
even when the time comes,
For so long is he (styled) a glorious ascetic.
Brave, clever, of high rank and
Manly are the terms used (of a man until he begs).
Summary 221: “Begging despite ascetic ideals“ is the obstacle, compromising dignity.
– Overcome it with self-reliance and discipline, upholding spiritual integrity.
– Uniting virtues like integrity, discipline, self-reliance [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing status as non-inherent [U2T].
– Like using a boat to cross a river, self-reliance navigates saṃsāra’s temptations [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where discipline is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and steadfast integrity leads to Buddhahood.
Verse 222. [Creative action, celebrating innovation, discernment and wisdom:]
-
The first inventor of anything,
How very wonderful (admirable) he is!
The water‐mill having been made,
Can be managed even by a girl.
Summary 222: “Undervaluing human ingenuity“ is the obstacle, limiting inspiration.
– Overcome it with appreciation and creativity, celebrating innovation.
– Uniting virtues like appreciation and creativity [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing inventions as non-inherent [U2T].
– Like using a boat to cross a river, creativity crosses saṃsāra’s challenges [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where innovations are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and creative action mirrors a Buddha’s path.
Verse 223. [Purposeful action, alignment with the Dharma, discernment and wisdom:]
-
A sage's son may suitably die soon,
And a king's son suitably live for a long time.
For the hunter's son life and death are equally unsuitable,
and for the saint's son equally convenient.
Summary 223: “Ignoring life’s suitability for spiritual roles“ is the obstacle, missing purpose.
– Overcome it with discernment and alignment with one’s spiritual path.
– Uniting virtues like discernment and alignment with one’s spiritual path [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing roles as non-inherent [U2T].
– Like using a boat to cross a river, discernment navigates saṃsāra’s roles [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where roles are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and purposeful action leads to Buddhahood.
Verse 224. [Learned action, discernment and wisdom:]
-
Then let that which exists in the beginning
For the purpose of increasing man's understanding,
Let the elegant classics be expounded
by the man who understands the doctrines.
Summary 224: “Neglecting classical wisdom“ is the obstacle, limiting understanding.
– Overcome it with study and exposition by learned teachers.
– Uniting virtues like study [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing knowledge as non-inherent [U2T].
– Like using a boat to cross a river, study crosses saṃsāra’s ignorance [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where knowledge is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and learned action emulates a Buddha’s enlightened state.
Verse 225. [Valuing wisdom, discernment and wisdom:]
-
Words of the nature of elegant sayings
Should be collected as far as convenient.
For the temporary but supreme gift of words
Any price will be paid.
Summary 225: “Undervaluing elegant sayings“ is the obstacle, missing their inspirational power.
– Overcome it with appreciation and collection of wise words.
– Uniting virtues like appreciationand collection of wise words [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing words as non-inherent [U2T].
– Like using a boat to cross a river, wise words navigate saṃsāra’s confusion [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping them as ultimate, recognizing their empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where sayings are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and valuing wisdom leads to Buddhahood.
Verse 226. [Diligent action, discernment and wisdom:]
-
The student of science, the hero,
And every beautifully formed woman,
Wherever they goAcquire great fame, there and then.
Summary 226: “Failing to cultivate admirable qualities“ is the obstacle, limiting recognition.
– Overcome it with diligence in science, heroism, or beauty.
– Uniting virtues like diligence [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing qualities as non-inherent [U2T].
– Like using a boat to cross a river, effort crosses saṃsāra’s mediocrity [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where qualities are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and diligent action mirrors a Buddha’s path.
Verse 227. [Wise action, discernment and wisdom:]
-
A scientist and a king
Are not to be compared in any way.
The king is esteemed in his own country.
The wise man is esteemed wherever he goes.
Summary 227: “Valuing local power over universal wisdom“ is the obstacle, restricting influence.
– Overcome it with learning, which earns global esteem.
– Uniting virtues like learning [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing esteem as non-inherent [U2T].
– Like using a boat to cross a river, wisdom crosses saṃsāra’s boundaries [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where wisdom is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise action leads to Buddhahood.
Verse 228. [Educated action, discernment and wisdom:]
-
He who is handsome, youthful, accomplished,
And born of high caste, yet,Like the flower of the violet‐lac tree,
Does not look well when separated from his caste.
Summary 228: “Relying on birth without learning is the obstacle, diminishing worth“.
– Overcome it with education, which commands reverence.
– Uniting virtues like education [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing status as non-inherent [U2T].
– Like using a boat to cross a river, learning navigates saṃsāra’s superficiality [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where learning is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and educated action emulates a Buddha’s enlightened state.
Verse 229. [Learned action, discernment and wisdom:]
-
He who has a body but is devoid of learning,
Even though of good birth, what use is he?
In the world reverence (comes) from learning.
From lack of learning comes destruction.
Summary 229: “Ignorance despite good birth“ is the obstacle, leading to destruction.
– Overcome it with learning, which brings reverence.
– Uniting virtues like learning [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing knowledge as non-inherent [U2T].
– Like using a boat to cross a river, education crosses saṃsāra’s ignorance [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where knowledge is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and learned action leads to Buddhahood.
Verse 230. [Dedicated action for ‘knowledge / wisdom’, discernment and wisdom:]
-
If you desire ease, forsake learning.
If you desire learning, forsake ease.
How can the man at his ease acquire knowledge,
And how can the earnest student enjoy ease?
Summary 230: “Seeking ease over learning“ is the obstacle, stunting growth.
– Overcome it with dedication to knowledge, prioritizing wisdom.
– Uniting virtues like dedication [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing ease as non-inherent [U2T].
– Like using a boat to cross a river, learning navigates saṃsāra’s complacency [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where knowledge is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and dedicated action mirrors a Buddha’s path.
Verse 231. [Wise action, discernment and wisdom:]
-
He who is no friend of knowledge
Will always be in miseryHe who is a friend of knowledge
Will always obtain happiness.
Summary 231: “Ignorance causing misery“ is the obstacle, trapping one in suffering.
– Overcome it with learning, which brings happiness.
– Uniting virtues like learning [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing happiness as non-inherent [U2T].
– Like using a boat to cross a river, knowledge crosses saṃsāra’s misery [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where happiness is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise action leads to Buddhahood.
Verse 232. [Energetic action, discernment and wisdom:]
-
What country is foreign to a sage?
Who is hostile to a pleasant speaker?
What load is heavy to a man in his own home?
What distance is long to the energetic?
Summary 232: “Feeling limited by context (country, hostility, load, distance)“ is the obstacle, restricting freedom.
– Overcome it with wisdom and energy, transcending barriers.
– Uniting virtues like energy [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing barriers as non-inherent [U2T].
– Like using a boat to cross a river, wisdom navigates saṃsāra’s limits [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where freedom is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and energetic action emulates a Buddha’s enlightened state.
Verse 233. [Generous action, discernment and wisdom:]
-
Since he who gives has friends,
The summit of the king of mountains is not too high,
The earth's profundities are not too deep,
And even when sundered by the ocean it is not beyond (his reach).
Summary 233: “Isolation due to stinginess“ is the obstacle, limiting connections.
– Overcome it with generosity, fostering friendships across barriers.
– Uniting virtues like generosity [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing connections as non-inherent [U2T].
– Like using a boat to cross a river, giving crosses saṃsāra’s divides [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where friendships are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and generous action leads to Buddhahood.
Verse 234. [Thorough learning, discernment and wisdom:]
-
The superior man who has Iearned from books (only),
And has not studied (things) from many standpoints,
Resembles a pregnant girl of loose morals.
He does not look well in an assemblage.
Summary 234: “Superficial learning“ is the obstacle, undermining credibility.
– Overcome it with comprehensive study, earning respect.
– Uniting virtues like study [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing knowledge as non-inherent [U2T].
– Like using a boat to cross a river, deep learning navigates saṃsāra’s shallowness [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where knowledge is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and thorough learning mirrors a Buddha’s path.
Verse 235. [Reverent action for the ‘teachers’, discernment and wisdom:]
-
He who scorns the spiritual teacher (lit. Lama),
who has given him even a single letter,
Will pass through a hundred dog‐incarnations
And be reborn of low caste.
Summary 235: “Scorning spiritual teachers“ is the obstacle, leading to dire rebirths.
– Overcome it with reverence and gratitude for their teachings.
– Uniting virtues like reverence and gratitude [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing teachers as non-inherent [U2T].
– Like using a boat to cross a river, gratitude crosses saṃsāra’s ingratitude [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where teachings are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and reverent action leads to Buddhahood.
Verse 236. [Grateful action for ‘teachers’, discernment and wisdom:]
-
To whomsoever a single letter
Is given by a Lama as to a pupil,
Whatever he may hand over (in payment),
there does not exist sufficient wealth on
the earth's surface to repay this.
Summary 236: “Undervaluing a teacher’s gift of knowledge“ is the obstacle, incurring unpayable debt.
– Overcome it with gratitude and recognition of its worth.
– Uniting virtues like gratitude [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing knowledge as non-inherent [U2T].
– Like using a boat to cross a river, gratitude navigates saṃsāra’s debts [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where teachings are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and grateful action emulates a Buddha’s enlightened state.
Verse 237. [Respectful action for ‘fathers’, discernment and wisdom:]
-
He who brings one up,
he who imparts elegant (learning),
He who imparts science,
He who feeds one and gives fearlessness,
These five are declared to be like fathers.
Summary 237: “Failing to honor those who nurture growth“ is the obstacle, limiting spiritual bonds.
– Overcome it with respect for upbringers, teachers, and protectors as fathers.
– Uniting virtues like respect [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing bonds as non-inherent [U2T].
– Like using a boat to cross a river, respect crosses saṃsāra’s isolation [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where bonds are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and respectful action leads to Buddhahood.
Verse 238. [Reverent action for ‘mothers’, discernment and wisdom:]
-
The wife of a king or of a minister,
Likewise the wife of a friend,
A brother's wife, and one's own mother,
These five are declared to be like mothers.
Summary 238: “Disrespecting mother-like figures“ is the obstacle, weakening familial virtue.
– Overcome it with reverence for these women as mothers.
– Uniting virtues like reverence [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing relationships as non-inherent [U2T].
– Like using a boat to cross a river, reverence navigates saṃsāra’s familial ties [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where relationships are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and reverent action mirrors a Buddha’s path.
Verse 239. [Wise sharing of wisdom with the receptive, discernment and wisdom:]
-
Counsel (given to) fools
Excites but does not pacify them.
He who pours out milk for a snakeIs
only increasing its venom.
Summary 239: “Wasting counsel on fools“ is the obstacle, increasing harm.
– Overcome it with discernment, sharing wisdom with the receptive.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing counsel as non-inherent [U2T].
– Like using a boat to cross a river, discernment crosses saṃsāra’s futility [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where counsel is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise sharing leads to Buddhahood.
Verse 240. [Wise choice of company, discernment and wisdom:]
-
The fool, who is really a two‐footed brute,
Should be specially avoided,
For, like the unseen thorn,
The pain of his words hurts.
Summary 240: “Associating with fools, whose words harm like thorns“, is the obstacle, causing pain.
– Overcome it with discernment, avoiding such company.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing fools as non-inherent [U2T].
– Like using a boat to cross a river, discernment navigates saṃsāra’s harmful ties [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where associations are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise choices emulate a Buddha’s enlightened state.
Verse 241. [Wise choice of company, discernment and wisdom:]
-
If a fool sees a fool
He is more refreshed by this than by sandalwood.
If he sees a learned manHe regards him as a parricide.
Summary 241: “Delighting in fools over the learned“ is the obstacle, fostering ignorance.
– Overcome it with discernment, valuing wise company.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing company as non-inherent [U2T].
– Like using a boat to cross a river, wise association crosses saṃsāra’s delusion [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where company is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise choices lead to Buddhahood.
Verse 242. [Discerning action and wisdom:]
-
(As regards) benefiting the evil,
Whatever you may do they are not grateful;
But if you do even a small service to a holy man,
For this he is yours to command for life.
Summary 242: “Expecting gratitude from the evil” is the obstacle, leading to disappointment.
– Overcome it with discernment, aiding holy men instead.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing gratitude as non-inherent [U2T].
– Like using a boat to cross a river, selective aid navigates saṃsāra’s relationships [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where aid is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and discerning action mirrors a Buddha’s path.
Verse 243. [Enduring virtue, discernment and wisdom:]
-
All the doings of fools are like ripples
on water quickly effaced.
(The doings of) a holy man are like a carving on stone.
They may be small but they are permanent.
Summary 243: “Valuing fleeting actions of fools“ is the obstacle, lacking permanence.
– Overcome it with steadfast virtue, emulating holy men’s enduring deeds.
– Uniting virtues like emulating holy men’s enduring deeds [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing actions as non-inherent [U2T].
– Like using a boat to cross a river, virtue crosses saṃsāra’s transience [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where deeds are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and enduring virtue leads to Buddhahood.
Verse 244. [Discerning action and wisdom:]
-
Though the evil man may speak sweetly,
Yet he is not to be trusted.
The peacock has a sweet note,
But for food it eats powerful poison.
Summary 244: “Trusting evil men’s sweet words“ is the obstacle, risking deception.
– Overcome it with discernment, recognizing their hidden harm.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing words as non-inherent [U2T].
– Like using a boat to cross a river, discernment navigates saṃsāra’s deceit [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where words are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and discerning action emulates a Buddha’s enlightened state.
Verse 245. [Wise handling, discernment and wisdom:]
-
Alas, the evil man and
Phlegm (mucous) are really alike.
By mildness they are excited
And by roughness (astringent) they are soothed.
Summary 245: “Misapplying mildness to evil men“ is the obstacle, exciting harm.
– Overcome it with discernment, using firmness when needed.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing interactions as non-inherent [U2T].
– Like using a boat to cross a river, firmness crosses saṃsāra’s challenges [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where responses are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise handling leads to Buddhahood.
Verse 246. [Disciplined action, discernment and wisdom:]
-
An evil man, gold, a drum,
A wild horse, women and clothAre controlled by beating.
These are not vessels for elegant doings.
Summary 246: “Allowing unruliness in evil men or objects” is the obstacle, causing chaos.
– Overcome it with discipline, applying control.
– Uniting virtues like discipline, applying control [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing control as non-inherent [U2T].
– Like using a boat to cross a river, discipline navigates saṃsāra’s disorder [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where control is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and disciplined action mirrors a Buddha’s path.
Verse 247. [Wise avoidance of evil, discernment and wisdom:]
-
Association with the evil man is unbecoming,.
Whether he be pleasant or obnoxious.
As with a dog—it is unbecoming whether you play
With him or let him lick you.
Summary 247: “Associating with evil men“ is the obstacle, compromising virtue.
– Overcome it with discernment, avoiding such company.
– Uniting virtues like discernment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing associations as non-inherent [U2T].
– Like using a boat to cross a river, discernment crosses saṃsāra’s harmful ties [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where associations are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise avoidance leads to Buddhahood.
Verse 248. [Cautious and restrained action, discernment and wisdom:]
-
Wildness is worse than a serpent.
A serpent's venom can be assuaged by drugs and spells,
Wildness is not to be assuaged by anything.
Summary 248: “Wildness, untamable like a serpent’s venom“, is the obstacle, causing harm.
– Overcome it with caution and restraint, avoiding reckless behavior.
– Uniting virtues like caution and restraint [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing wildness as non-inherent [U2T].
– Like using a boat to cross a river, restraint navigates saṃsāra’s dangers [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where restraint is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and cautious action emulates a Buddha’s enlightened state.
Verse 249. [Wise choice of company, discernment and wisdom:]
-
The sins of the unruly (undisciplined)
Leave their mark on the temperament.
Whosoever mixes with the unruly
Becomes even more unruly than they.
Summary 249: “Associating with the unruly“ is the obstacle, corrupting temperament.
– Overcome it with discernment, choosing disciplined company.
– Uniting virtues like discernment, choosing disciplined company [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing company as non-inherent [U2T].
– Like using a boat to cross a river, wise association crosses saṃsāra’s unruliness [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where company is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise choices lead to Buddhahood.
Verse 250. [Virtuous modeling, discernment and wisdom:]
-
Even without noticing his father's conduct
The son imitates him.
From the kitaka tree
One does not get the kurura fruit.
Summary 250: “Setting a sinful example for family“ is the obstacle, leading others astray.
– Overcome it with virtuous conduct, modeling righteousness.
– Uniting virtues like virtuous conduct and modeling righteousness [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing actions as non-inherent [U2T].
– Like using a boat to cross a river, virtue navigates saṃsāra’s influence [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where actions are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and virtuous modeling mirrors a Buddha’s path.
Verse 251. [Responsible virtuous action, discernment and wisdom:]
-
If my father, mother, own brother
And wife imitate me
In whatever sin I commit,
It is as if they had committed it.
Summary 251: “Leading loved ones into sin“ is the obstacle, sharing guilt.
– Overcome it with responsibility and virtue, acting righteously.
– Uniting virtues responsibility and virtue, acting righteously [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing responsibility as non-inherent [U2T].
– Like using a boat to cross a river, virtuous action crosses saṃsāra’s influence [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where actions are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and responsible action leads to Buddhahood.
Verse 252. [Grateful action, discernment and wisdom:]
-
This earth, the mighty ocean
And the mountains are not a burden,
But he who is ungrateful
Is indeed a heavy burden.
Summary 252: “Ingratitude“ is the obstacle, burdening relationships.
– Overcome it with gratitude, appreciating others’ kindness.
– Uniting virtues like gratitude, appreciating others’ kindness [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing kindness as non-inherent [U2T].
– Like using a boat to cross a river, gratitude navigates saṃsāra’s burdens [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where kindness is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and grateful action emulates a Buddha’s enlightened state.
Verse 253. [Wise association, discernment and wisdom:]
-
He who stays in the society of
those of good moral behaviour
Rejoices to benefit all evil spirits (elementals).
Although Yama is the destroyer,
Yet wise men praise him very much.
Summary 253: “Associating with the immoral“ is the obstacle, hindering spiritual growth.
– Overcome it with discernment, seeking virtuous company.
– Uniting virtues like discernment, seeking virtuous company [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing company as non-inherent [U2T].
– Like using a boat to cross a river, virtuous association crosses saṃsāra’s negativity [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where company is functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise association leads to Buddhahood.
Verse 254. [Content action in disciplined society, discernment and wisdom:]
-
In the society of the clever, the disciplined,
The contented, and the truthful,
Imprisonment is a superior state.
The sovereignty of the unruly is not thus.
Summary 254: “Valuing unruly sovereignty over virtuous company“ is the obstacle, fostering misery.
– Overcome it with contentment in disciplined society.
– Uniting virtues like contentment [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing society as non-inherent [U2T].
– Like using a boat to cross a river, contentment navigates saṃsāra’s chaos [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where society is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and content action mirrors a Buddha’s path.
Verse 255. [Wise choices of relationships, discernment and wisdom:]
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Intimacy in the society of the holy,
Conversation in the society of the learned,
And the friendship of the unselfish,
These will cause no regrets.
Summary 255: “Regrettable relationships“ are the obstacle, causing suffering.
– Overcome it with discernment, choosing holy, learned, and unselfish companions.
– Uniting virtues like discernment, choosing holy, learned, and unselfish companions [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing relationships as non-inherent [U2T].
– Like using a boat to cross a river, wise company crosses saṃsāra’s regrets [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where relationships are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and wise choices lead to Buddhahood.
Verse 256. [Mindful action align with the Dharma, discernment and wisdom:]
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Although for a very long time
You may not perceive the misery (caused by sin)
in this world and the other world,
Yet bring your mind into harmony with the Dharma [U2T/Uopp].
Summary 256: “Ignoring sin’s consequences“ is the obstacle, delaying liberation.
– Overcome it with mindfulness and alignment with Dharma.
– Uniting virtues like mindfulnessand alignment with Dharma [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing sin as non-inherent [U2T].
– Like using a boat to cross a river, Dharma practice navigates saṃsāra’s consequences [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where Dharma is effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and mindful action emulates a Buddha’s enlightened state.
Verse 257. [Discerning beneficial actions and wisdom:]
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Although a thing may afford you mental enjoyment,
Yet, if the full fruition is to be injurious,
how can it be right?
If anything upsets your health
How could it be right to eat such a sweet dish?
Summary 257: “Pursuing harmful pleasures“ is the obstacle, causing injury.
– Overcome it with discernment, choosing beneficial actions.
– Uniting virtues like discernment, choosing beneficial actions [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing pleasures as non-inherent [U2T].
– Like using a boat to cross a river, discernment crosses saṃsāra’s temptations [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where actions are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and discerning action leads to Buddhahood.
Verse 258. [Courageous action, discernment and wisdom:]
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That which hurts but is profitable
Is drunk by the wise like medicine.
The result, attained afterwards,
Becomes in itself incomparable.
Summary 258: “Avoiding painful but beneficial actions“ is the obstacle, missing growth.
– Overcome it with courage, embracing challenges like medicine.
– Uniting virtues like courage, embracing challenges like medicine [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ fosters liberation by seeing challenges as non-inherent [U2T].
– Like using a boat to cross a river, courage navigates saṃsāra’s difficulties [T1 - using conventional relative truths or tools] ⇐⇒ but without grasping it as ultimate, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This reflects reality as it is [U2T] (tathatā), where challenges are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and courageous action mirrors a Buddha’s path.
Verse 259. [Discerning study and wisdom:]
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If a learned king summarises the meaning (of this book)
In the beginning, the middle and the end,
It will be found to be not otherwise (than stated).
Summary 259: “Doubting the text’s coherence“ is the obstacle, undermining trust.
– Overcome it with study and discernment, recognizing its consistency.
– Uniting virtues like study and discernment, recognizing its consistency [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensures liberation by seeing teachings as non-inherent [U2T].
– Like using a boat to cross a river, study crosses saṃsāra’s doubts [T1 - using conventional relative truths or tools] ⇐⇒ but without attachment to it as absolute, seeing it as empty of inherent existence [T2 - emptiness, never absolute] [U2T].
– This aligns with reality as it is [U2T] (tathatā), where teachings are functional [T1] ⇐⇒ yet empty of inherent existence [T2],
– and discerning study leads to Buddhahood.
Summary 259: This verse affirms that a learned king summarizing the Prajñadanda’s teachings consistently finds their truth unchanged, empty [T2] ⇐⇒ yet reliable [T1] [U2T]. Like a boat used to cross saṃsāra [T1] ⇐⇒ without attachment / clinging / reification / absolute [T2] [U2T] (cf. verse 50), wisdom (prajñā) validates the Buddha Dharma’s path. In Section 8, it counters the obstacle of doubting the teachings, relevant to modern contexts where consistent application of ethical principles confirms their value.
Note: The phrase “In the beginning, the middle and the end” refers to the entirety of the Prajñadanda — its complete teachings across all sections, from the opening verses (beginning) through the central sections (middle) to the concluding verses (end). The verse asserts that a learned king (or any wise individual) who distills the essence of the Prajñadanda’s teachings will find their truth consistent and unchanging throughout the text. This reflects the Buddha Dharma’s universal validity, as its principles — ethical conduct (śīla), wisdom (prajñā), and liberation — remain coherent and reliable across the text’s progression. The phrase underscores the text’s cohesive message: the path to liberation through wisdom-driven moral action, aligned with the true nature of reality (tathatā), uniting conventional practice [T1] ⇐⇒ and ultimate emptiness of inherent existence (śūnyatā) [T2] [U2T].
Verse 260. [Steadfast virtue like ethics, discernment and wisdom:]
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When the ocean shall be no more
It may be crossed in the middle, so they say.
Whether holy men exist or not
We should not transgress the moral codes.
Summary 260: “Transgressing moral codes“ is the obstacle, even without holy men.
– Overcome it with steadfast ethics (śīla), upholding virtue.
– Uniting virtues like steadfast ethics (śīla), upholding virtue [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ liberates by seeing codes as non-inherent [U2T].
– Like using a boat to cross a river, ethics navigates saṃsāra’s temptations [T1 - using conventional relative truths or tools] ⇐⇒ but without clinging to it as real, recognizing its empty nature [T2 - emptiness, never absolute] [U2T].
– This accords with reality as it is [U2T] (tathatā), where ethics are effective [T1] ⇐⇒ yet empty of inherent existence [T2],
– and steadfast virtue emulates a Buddha’s enlightened state.
Summary 260: This verse employs the metaphor of crossing a nonexistent ocean to emphasize the enduring necessity of upholding moral codes (Dharma), regardless of the presence or absence of holy men (spiritual guides), as a conventional practice [T1] ⇐⇒ that is empty of inherent existence [T2] ⇐⇒ yet essential for liberation [T1] [U2T]. Just as the ocean, a vast and seemingly impassable barrier, can only be crossed if it ceases to exist — an impossible condition — moral discipline (śīla) remains indispensable even when external guidance is unavailable, underscoring its intrinsic role in navigating saṃsāra. The Buddha Dharma — encompassing ethical conduct (śīla), mindfulness, and wisdom (prajñā) — serves as a steadfast guide, like a boat used to cross the river of saṃsāra [T1] ⇐⇒ without attachment / clinging / reification / absolute [T2] [U2T] (cf. verse 50). This non-attached adherence to moral codes ensures alignment with the true nature of reality (tathatā), uniting conventional action with ultimate insight into emptiness of inherent existence (śūnyatā), embodying the Middle Way free from extremes of nihilism (abandoning ethics) or eternalism (absolutizing rules). In Section 8, which culminates the Prajñadanda’s focus on moral action (śīla) and ultimate goals, this key verse counters the obstacle of neglecting moral conduct, particularly when external guidance is absent. It builds on Section 7’s emphasis on virtuous relationships (e.g., verse 186) and Section 6’s wisdom-driven action (e.g., verse 164), reinforcing that consistent ethical practice is foundational to liberation. The verse’s call to uphold Buddha Dharma resonates with modern contexts where maintaining personal integrity and ethical standards — such as honesty (śīla), compassion (karuṇā), or mindfulness (sati) — fosters liberation and societal harmony, even without mentors or external validation. By cultivating wisdom (prajñā) to discern right from wrong and acting without attachment to moral codes as absolute, individuals embody the Buddha Dharma’s transformative power, ensuring progress toward awakening through mindful, non-dualistic engagement with reality’s true nature (tathatā) [U2T/Uopp].
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Conclusion: Section 8 of Nāgārjuna’s Prajñadanda culminates as a luminous beacon, synthesizing the text’s profound teachings into a clarion call for ethical living and spiritual liberation. Through its sixty verses, it masterfully interweaves the virtues of moral conduct (śīla), selfless charity (dāna), and discerning mindfulness (sati), urging us to transcend the snares of worldly attachment and ignorance. Each verse, like a polished gem, reflects the urgency of acting with more and more wisdom (prajñā) amidst life’s impermanence (anitya), using metaphors of kimpaka fruit, medicine, and the God of Death to underscore the futility of clinging and the power of virtuous deeds.
By uniting these practices [T1] ⇐⇒ with the non-dual wisdom of emptiness [T2] [U2T], the section reveals the path of the Middle Way (Madhyamaka), where actions are adapted skillful means (upaya) [T1] — like a boat crossing saṃsāra’s river ⇐⇒ yet free from attachment / clinging / reification / absolute [T2] ⇐⇒ aligned with the inconceivable true nature & dynamic of reality as it is (tathatā) as pointed out by the Union of the Two Truths [U2T / Uopp].
This harmonious Union of the Two Truths [U2T] (tathatā) — inseparable dependent origination (pratītyasamutpāda) and emptiness of inherent existence (śūnyatā) — guides us to live with clarity and compassion (karuṇā), transforming every moment into a step toward Buddhahood. As the final verses echo, steadfast adherence to moral codes, regardless of external conditions, anchors the soul in liberation’s boundless embrace, fulfilling the text’s purpose to awaken and free.