Treatise On The Three Natures: Trisvabhava-nirdesa by Vasubandhu
1. The imagined (kalpita), the other-dependent (paratantra) and
The consummate (parinispanna).
These are the three natures (svabhava)
Which should be deeply understood.
2. Arising through dependence on conditions and
Existing through being imagined,
It is therefore called other-dependent
And is said to be merely imaginary (kalpanamatrabhavata).
3. The external non-existence
Of what appears in the way it appears,
Since it is never otherwise,
Is known as the nature of the consummate (parinispanna-svabhava).
4. If anything appears, it is imagined.
The way it appears is as duality (dvaya).
What is the consequence of its non-existence?
The fact of non-duality (advayadharmata)!
5. What is the imagination of the non-existent?
Since what is imagined absolutely never
Exists in the way it is imagined,
It is mind that constructs that illusion.
6. Because it is a cause and an effect,
The mind (citta) has two aspects.
As the foundation (alaya) consciousness it creates thought;
Known as the emerged (pravrtti) consciousness it has seven aspects.
7. The first, because it collects (cita: 'collected') the seeds
Of suffering is called 'mind' (citta).
The second, because of the constant emergence
Of the various (citra) aspects of things is so called.
8. One should think of the illusory non-existent
As threefold:
Completely ripened (vaipakika), grasped as other (naimittika),
And as appearance (pratibhasika).
9. The first, because it itself ripens,
Is the root consciousness (mula-vijnana).
The others are emergent consciousness (pravrtti-vijnana),
Having emerged from the conceptualization of seer and seen.
10. Existence and non-existence, duality and unity;
Freedom from affliction and afflicted;
Through characteristics, and through distinctions,
These natures are known to be profound.
11. Since it appears as existent
Though it is non-existent,
The imagined nature
Is said to have the characteristics of existence and non-existence.
12. Since it exists as an illusory entity
And is non-existent in the way it appears
The other-dependent nature
Is said to have the characteristics of existence and non-existence.
13. Since it is the non-existence of duality
And exists as non-duality
The consummate nature
Is said to have the characteristics of existence and non-existence.
14. Moreover, since as imagined there are two aspects,
But existence and non-existence are unitary,
The nature imagined by the ignorant
Is said to be both dual and unitary.
15. Since as an object of thought it is dual,
But as a mere appearance it is unitary,
The other-dependent nature
Is said to be both dual and unitary.
16. Since it is the essence of dual entities
And is a unitary non-duality,
The consummate nature
Is said to be both dual and unitary.
17. The imagined and the other-dependent
Are said to be characterized by misery (due to ignorant craving).
The consummate is free of
The characteristic of desire.
18. The imagined and the consummate
Are said not to be different in characteristic
Since the former has the nature of a false duality
And the latter is the non-existence of that nature.
1 For sequencial clarity I have taken the liberty of inverting the sequence in each of these next four verses. Garfield has it:
18. Since the former has the nature of a false duality
And the latter is the non-existence of that nature
The imagined and the consummate
Are said not to be different in characteristic.
19. Since the former has the nature of non-duality,
And the latter has the nature of non-existent duality,
The consummate and the imagined
Are said not to be different in characteristic.
20. Since the former is deceptive in the way it appears,
And the latter has the nature of its not being that way,
The other-dependent and the consummate
Are said not to be different in characteristic.
21. Since the former has the nature of a non-existent duality,
And the latter is its non-existence in the way it appears,
The other-dependent and the consummate
Are said not to be different in characteristic.
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19. The consummate and the imagined
Are said not to be different in characteristic
Since the former has the nature of non-duality,
And the latter has the nature of non-existent duality.
20. The other-dependent and the consummate
Are said not to be different in characteristic
Since the former is deceptive in the way it appears,
And the latter has the nature of its not being that way.
21. The other-dependent and the consummate
Are said not to be different in characteristic
Since the former has the nature of a non-existent duality,
And the latter is its non-existence in the way it appears.
22. But conventionally,
The natures are explained in order and
Based on that one enters (pravesa) them
In a particular order, it is said.
23. The imagined is entirely conventional.
The other-dependent is attached to convention.
The consummate, cutting convention,
Is said to be of a different nature.
24. Having first entered into the non-existence of duality
Which is the dependent, one understands
The non-existent duality
Which is the imagined.
25. Then one enters the consummate.
Its nature is the non-existence of duality.
Therefore it is explained
To be both existent and non-existent.
26. These three natures
Have the characteristics of being non-cognizable and non-dual.
One is completely non-existent; the second is therefore non-existent.
The third has the nature of that non-existence.
27. Like an elephant that appears
Through the power of a magician's mantra --
Only the percept (akara-maatra) appears,
The elephant is completely non-existent.
28. The imagined nature is the elephant;
The other-dependent nature is the visual percept;
The non-existence (abhava) of the elephant therein
Is explained to be the consummate.
29. Through the root consciousness
The nonexistent duality appears.
But since the duality is completely non-existent,
There is only a percept (akrti-matra).
30. The root consciousness (mula-vijnana) is like the mantra.
Reality (tathata) can be compared to the wood.
Imagination (vikalpa) is like the perception of the elephant.
Duality can be seen as the elephant.
31. When one understands how things are,
Perfect knowledge, abandonment,
And accomplishment --
These three characteristics are simultaneously achieved.
32. Knowledge is non-perception (anupalambha);
Abandonment is non-appearance;
Attainment is accomplished through non-dual perception (upalambhanimitta).
That is direct manifestation.
33. Through the non-perception of the elephant,
The vanishing of its percept occurs;
And so does the perception of the piece of wood.
This is how it is in the magic show.
34. In the same way through the non-perception of duality
There is the vanishing of duality.
When it vanishes completely,
Non-dual awareness arises.
35. Through perceiving correctly,
Through seeing the non-referentiality of mental states,
Through following the three wisdoms (i.e. jnana regarding the three svabhavas),
One will effortlessly attain liberation.
36. Through the perception of mind-only (cittamatra)
One achieves the non-perception of objects (jneyarthanupalambhata);
Through the non-perception of objects
There is also the non-perception of mind (cittanupalambhata).
37. Through the non-perception of duality,
Arises the perception of the fundamental nature of reality (dharmadhatu).
Through the perception of the fundamental nature of reality
Arises the perception of the radiant (vibhutva).
2 Garfield has "Through the non-duality of perception," in line 1 of this verse, but the Sanskrit is dvayoranupalambhena.
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38. Through the perception of the radiant,
And through achieving the three supreme Buddha-bodies,
And through possessing bodhi:
Having achieved this, the sage will benefit him/herself and others.
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Translated by Jay Garfield
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