Difference between revisions of "The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas (catuhsataka sastra karika nama) Aryadeva"

Latest revision as of 10:04, 30 January 2024

L1: [Prologue – P.57] . \ Homage to the foremost excellent ones \ who possess great compassion. . .

L1: [Part I : Explaining the Stages of the Paths dependent on conventional truths (accumulating merit)]

L1: [Section I - A : Showing how the aspiring altruistic intention [[[bodhicitta]]] is generated after training in the attitudes of a person of intermediate capacity by explaining elimination of the four errors.]

L2: [[[Chapter]] 1 - Abandoning Belief in Permanence / Death & everything is impermanent - P.65]

L3: [I. Brief explanation urging conscientious effort on the path to liberation by being mindful of death - 1]

\ 1.
\ If those whose lord is Death himself,
\ Ruler of the three worlds, without a master,
\ Sleep soundly like true [vanquishers],
\ What could be more improper?
.
L3: [II. Extensively explaining how to meditate on impermanence]

L4: [A. How to cultivate awareness of one’s own death]

L5: [1. Meditation on coarse impermanence]

L6: [a. Being alive does not avert death and one should not trust in just that]

L7: [(1) Actual explanation - 2]
.

\ 2.
\ Those who are born only to die
\ And whose nature is to be driven,
\ Appear to be in the act of dying
\ And not in the act of living.
.

L7: [(2) Refuting lack of fear through thinking one will live long - 3]
.
\ 3.

\ You see the path as brief
\ Yet see the future differently.
\ To think both equal or unequal
\ Is clearly like a cry of fear.
.

L6: [b. Inappropriateness of not fearing death because it is common to all - 4]
.

\ 4.
\ Since death is common to others to,
\ You have no fear of it.
\ Does jealousy cause suffering
\ When only one is harmed?
.
L6: [c. Inappropriateness of not fearing death because of treatments for sickness and aging - 5]
.
\ 5.
\ Sickness can be cured and aging treated,
\ Therefore you do not fear them.
\ Yet there is no cure for the last ordeal;
\ Thus obviously you fear it.
.
L6: [d. Extreme inappropriateness of not fearing death because the time of one’s death is uncertain]
L7: [(1) Need to fear death because of being common to all and directly visible - 6]
.
\ 6.
\ Like a cattle intended for slaughter,
\ Death is common to all.
\ Moreover when you see others die
\ Why do you not fear the Lord of Death?
.
L7: [(2) Refuting unnecessariness of fear because a definite time of death is not foreseen - 7]
.
\ 7.
\ If because the time is uncertain
\ You think you are eternal,
\ One day the Lord of Death
\ Will do you injury.
.
L6: [e. Refuting that death does not cause the brave fear]
L7: [(1) Unfeasibility of only cowards fearing death - 8]
.
\ 8.
\ If you consider future goals
\ But not your waning life,
\ Who would call intelligent
\ Such selling of yourself?
.
L7: [(2) Unsuitability of doing ill deeds to safeguard one’s life - 9]
.
\ 9.
\ Why do you do ill deeds,
\ Pledging yourself as security?
\ Of course, like the wise, you must be
\ Free of attachment to yourself.
.
L5: [2. Meditation on subtle impermanence]
L6: [a. Since life diminishes moment by moment, do not trust it - 10]
.
\ 10.
\ No matter whose life, it does not
\ Differ from the moments of mind.
\ This people certainly do not perceive.
\ Thus it is rare to know the self.
.
L6: [b. Inappropriateness of attachment to continuation because liking to live long and not wanting to be old are contradictory - 11]
.
\ 11.
\ You would like to live long
\ But dislike old age.
\ Amazing! Your behavior
\ Seems right to people like you.
.
L4: [B. Inappropriateness of grieving only at others’ deaths while overlooking the disadvantages of not being free from fear of death oneself]
L5: [1. Brief explanation - 12]
.
\ 12.
\ Why do you not grieve death
\ On account of your son and others?
\ When the one that laments is a victim,
\ How is that not reprehensible?
.
L5: [2. Extensive explanation by answering objections]
L6: [a. Refuting the appropriateness of grief because one’s son went to the next world without asking]
L7: [(1) Actual explanation - 13]
.
\ 13.
\ If, unrequested, someone has
\ Become your son, it is not
\ Unreasonable if he leaves
\ Without having asked.
.
L7: [(2) But for one’s confusion, implicitly he did ask to go - 14]
.
\ 14.
\ Only because of your confusion
\ You did not notice your son's [indications].
\ His enthusiasm to go
\ Is shown by his growing old.
.
L6: [b. Inappropriateness of being very attached to one’s son]
L7: [(1) Reasons for the inappropriateness of extreme attachment to one’s son - 15]
.
\ 15.
\ A son does not love [his father]
\ As much as his father loves him.
\ People in the world go down;
\ Thus, a high rebirth is hard to find.
.
L7: [(2) Inappropriateness of attachment whether he is obedient or disobedient - 16]
.
\ 16.
\ When he is disobedient
\ No one will call him lovable.
\ In that case attachment is
\ Nothing but a transaction.
.
L7: [(3) Unfeasibility of a father’s attachment to his son being steadfast without depending on other factors - 17]
.
\ 17.
\ Suffering caused by separation
\ Is quickly gone from human hearts.
\ See, too, attachment's instability,
\ Indicated by suffering's end.
.
L6: [c. Inappropriateness of grieving over a dead person in front of other people - 18]
.
\ 18.
\ Knowing it is of no benefit,
\ Still you have injured yourself.
\ You make yourself a hypocrite,
\ Which also is improper.
.
L6: [d. Inappropriateness of grieving for a dead relative to ensure a close relationship with surviving relatives - 19]
.
\ 19.
\ People in this world wander,
\ Full, as it were, of suffering.
\ Why fill with suffering
\ People who already suffer?
.
L6: [e. Inappropriateness of attachment to being with relatives and so forth]
L7: [(1) Actual explanation - 20]
.
\ 20.
\ If meeting is a joy to you
\ Why is parting not also a joy?
\ Do not meeting and parting
\ Both seem to go together?
.
L7: [(2) Inappropriateness of attachment to lasting friendships - 21]
.
\ 21.
\ When the past is beginningless
\ And the future endless,
\ Why do you notice being together
\ But not the separations, though they be long?
.
L6: [f. Inappropriateness of attachment to the seasons’ marvels - 22]
.
\ 22.
\ Time, [consisting of] instants and so forth,
\ Is certainly like an enemy.
\ Therefore never be attached
\ To that which is your enemy.
.
L4: [C. Advice to make effort to practice the path to liberation, giving up attachment to bad actions]
L5: [1. Inappropriateness of relying on punitive action regarding what must be done - 23]
.
\ 23.
\ Fool, because you fear separation,
\ You do not leave home.
\ Who that is wise does under punishment
\ What must certainly be done?
.
L5: [2. Advice as to the appropriateness of giving up bad actions to live in seclusion from the very start - 24]
.
\ 24.
\ You may think you must obviously
\ Go to the forest once this has been done.
\ Whatever you do must be left behind.
\ What is the value of having done it?
.
L3: [III. The benefits of meditating on impermanence - 25]
.
\ 25.
\ Whoever with certainty has
\ The thought, "I am going to die,"
\ Having completely relinquished attachment,
\ Why would they fear even the Lord of Death?
.
L3: [The summarizing stanza:]
.
\ That which cuts craving for reward and honor,
\ The best spur to practice with effort in seclusion,
\ The excellent secret of all the scriptures,
\ Is initially to REMEMBER DEATH.
.
\ This is the first chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the belief in permanence.
.
.

.

L2: [[[Chapter]] 2 - Abandoning Belief in Pleasure – Everything is unsatisfying - P.83]
L3: [I. Explaining the stanzas individually]
L4: [A. How to meditate on the suffering nature of the coarse body]
L5: [1. Way of showing the suffering body]
L6: [a. Necessity of protecting the body from deterioration despite recognizing its suffering nature - 26]
.
\ 26.
\ Although THE BODY is seen like a foe,
\ Nevertheless it should be protected.
\ By long sustaining a disciplined [[[body]]]
\ Great merit is created.
.
L6: [b. Eliminating strong attachment to the body - 27]
.
\ 27.
\ When human suffering is produced
\ By the body, and pleasure by other [factors],
\ Why are you devoted to
\ This hull, a container of suffering?
.
L5: [2. Explaining extensively how to meditate on suffering]
L6: [a. Considering how this body mainly has suffering]
L7: [(1) Actual explanation - 28]
.
\ 28.
\ When humans do not have
\ As much pleasure as pain,
\ Should so much pain
\ Be considered negligible?
.
L7: [(2) Considering how suffering follows one though one wants pleasure and does not want suffering - 29]
.
\ 29.
\ Ordinary people are bent on pleasure;
\ Those who have pleasure are hard to find.
\ Thus it is as if transitory
\ Beings are pursued by suffering.
.
L6: [b. Considering how suffering comes easily without the need for great effort]
L7: [(1) If one wishes for rare pleasure, it is appropriate to fear plentiful suffering - 30]
.
\ 30.
\ Suffering is found at will,
\ But what pleasure is there at will?
\ Why do you value the rare
\ But do not fear the plentiful?
.
L7: [(2) Valuing the body out of attachment is like valuing a foe - 31]
.
\ 31.
\ A comfortable body
\ Is a container of suffering.
\ Thus valuing the body and
\ Valuing a foe both seem alike.
.
L6: [c. Considering how the body does not transcend its suffering nature - 32]
.
\ 32.
\ The body, however long one spends,
\ Will not in itself become pleasurable.
\ To say its nature can be overruled
\ By other factors is improper.
.
L6: [d. Considering how suffering causes harm - 33]
.
\ 33.
\ The high have mental suffering;
\ For the common it comes from the body.
\ Day by day, both kinds of suffering
\ Overwhelm people in the world.
.
L6: [e. Considering how very powerful pain is - 34]
.
\ 34.
\ Pleasure is governed by thoughts;
\ Thoughts are governed by pain.
\ Thus there is nothing anywhere
\ More powerful than pain.
.
L6: [f. Considering how the sensation of pleasure is like a visitor to the body - 35]
.
\ 35.
\ With the passage of time
\ Pain increases.
\ Pleasure, therefore, seems as if
\ Alien to this body.
.
L6: [g. It is therefore proper to develop aversion to the suffering nature of the body - 36]
.
\ 36.
\ There seem to be many causes
\ of suffering, like sickness and others,
\ But humans do not seem to have
\ As many causes of pleasure.
.
L5: [3. Refuting the existence of real pleasure]
L6: [a. Showing that though real suffering exists, real pleasure does not]
L7: [(1) Reasons why seeing a slight increase in pleasure does not prove the existence of real pleasure - 37]
.
\ 37.
\ With the intensification of pleasure
\ Its opposite is seen to occur.
\ With the intensification of pain
\ There will not likewise be its opposite.
.
L7: [(2) Although there are causes producing real suffering, there are none producing real pleasure - 38]
.
\ 38.
\ With the conditions for pleasure
\ its opposite is seen.
\ With the conditions for pain
\ There is not its opposite.
.
L6: [b. Showing it is erroneous to think of suffering as pleasure]
L7: [(1) Inappropriateness of considering the process of dying pleasurable - 39]
.
\ 39.
\ When you have spent, are spending
\ And will spend time dying,
\ It is not at all proper to call
\ The process of dying pleasurable.
.
L7: [(2) Inappropriateness of considering being afflicted pleasurable - 40]
.
\ 40.
\ When beings with bodies are constantly
\ Afflicted by hunger and so forth,
\ It is not at all proper to call
\ Being afflicted pleasurable.
.
L7: [(3) Inappropriateness of considering pleasurable a composite of various incompatible factors which is like an enemy - 41]
.
\ 41.
\ Though powerless, the combining of
\ All the elements produces [the body];
\ Thus it is not at all proper to call
\ What is incompatible pleasurable.
.
L7: [(4) Inappropriateness of considering being destroyed pleasurable - 42]
.
\ 42.
\ When there is never that
\ Which will relieve cold and so forth,
\ It is not at all proper to call
\ Being destroyed pleasurable.
.
L7: [(5) Inappropriateness of considering the doing of tiring actions pleasurable - 43]
.
\ 43.
\ When on earth no action is
\ Done without exertion,
\ It is not at all proper to call
\ Performing actions pleasurable.
.
L7: [(6) Inappropriateness of considering pleasurable the creation of the causes of suffering for the sake of a little pleasure - 44]
.
\ 44.
\ In this [[[life]]] and in others, always
\ One should guard against ill deeds.
\ Calling them pleasurable is not at all
\ Proper when there are bad rebirths.
.
L6: [c. From the start there is no real pleasure in riding and so forth - 45]
.
\ 45.
\ There is never any pleasure
\ For human in riding and so forth.
\ How can that which at the start
\ Does not begin, in the end increase?
.
L6: [d. Ordinary people think of the feeling of satisfaction from alleviated pain as real pleasure - 46]
.
\ 46.
\ Thinking the alleviation
\ Of pain is pleasure
\ Is like someone who feels delight
\ Vomiting into a gold pot.
.
L6: [e. Showing other reasons why there is no real pleasure]
L7: [(1) Real pleasure’s existence is not established by seeing slight incipient pain stop intense pain - 47]
.
\ 47.
\ By beginning it stops the produced --
\ How can pain that begins be pleasure?
\ It seems the Subduer therefore said
\ Both birth and cessation are suffering.
.
L7: [(2) Common beings do not have pleasure that can effectively override pain - 48]
.
\ 48.
\ If common beings do not see suffering
\ Because pleasure disguises it,
\ Why is there no pleasure
\ Which obscures suffering?
.
L4: [B. The Teacher therefore spoke of meditating on the body as suffering - 49]
.
\ 49.
\ Common beings must be told, "You are not
\ Free from attachment to suffering."
\ Certainly Tathagatas therefore have said
\ This is the worst confusion at all.
.
L4: [C. How to meditate on the pervasive suffering of conditioning - 50]
.
\ 50.
\ The impermanent is definitely harmed.
\ What is harmed is not pleasurable.
\ Therefore ALL THAT IS IMPERMANENT
\ IS SAID TO BE SUFFERING.
.
L3: [The summarizing stanza:]
.
\ Abiding in this fathomless ocean of cyclic existence,
\ Utterly tormented by the crocodiles of disturbing emotions,
\ What sentient beings would not feel aversion?
\ WITH EFFORT ENDEAVOR TO ATTAIN ENLIGHTENMENT.
.
\ This is the second chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the belief in pleasure.
.
.

.

L2: [[[Chapter]] 3 - Abandoning Belief in Cleanness – the temporary antidote to sensual desire - P.101]
L3: [I. Refuting that pleasure is experienced through satisfaction from savoring attractive objects]
L4: [A. Refuting satisfaction through completely enjoying the objects one craves - 51]
.
\ 51.
\ Regardless of the amount of time,
\ Concerning objects there is no limit.
\ Your exertion for the body's sake
\ Is, like a bad physician's, useless.
.
L4: [B. An analogy [showing how] rather than becoming free from desire, it increases in proportion to use of the things one craves - 52]
.
\ 52.
\ Just as the craving for earth
\ Does not stop in those that subsist on it,
\ Similarly, longing for sensual pleasure
\ Grows in people as they indulge.
.
L3: [II. Explaining extensively why it is inappropriate to consider the body clean]
L4: [A. Refuting desire for women’s bodies]
L5: [1. Inappropriateness of desire towards a woman’s beautiful appearance]
L6: [a. Reasons for the inappropriateness of desire for a woman’s beautiful appearance - 53]
.
\ 53.
\ Among all women there is not the least
\ Difference in sexual intercourse.
\ When others, too, enjoy her appearance,
\ What use is this perfect woman to you?
.
L6: [b. Desire is not necessarily caused only by a beautiful appearance - 54]
.
\ 54.
\ Whoever sees her as appealing
\ Thinks himself satisfied with her.
\ Since even dogs and the like share this,
\ Why, fool, are you attracted?
.
L5: [2. Inappropriateness of desire based on the difficulty of finding [one with] a beautiful appearance - 55]
.
\ 55.
\ This woman, every part of whom is
\ Lovely to you, was common to all before.
\ Finding her is not as
\ Astonishing as it is for you.
.
L5: [3. Refuting desire for a woman with good qualities]
L6: [a. Inappropriateness of desire for a woman with good qualities - 56]
.
\ 56.
\ If those with good qualities seem attractive
\ And their opposite the reverse,
\ Which is true, former or latter?
\ For neither alone persists.
.
L6: [b. Neither desire as a consequence only of good qualities nor the converse necessarily pertains - 57]
.
\ 57.
\ A fool's desire does not arise
\ Only for those with good qualities.
\ How can reason prevent
\ Those involved in it without reason?
.
L5: [4. Inappropriateness of desire for a woman exceptionally attached to one - 58]
.
\ 58.
\ As long as she knows no other
\ She will remain with you.
\ As with disease, woman should always be
\ Kept from opportunity.
.
L5: [5. Advice to associate with women given in social treatises is erroneous - 59]
.
\ 59.
\ In old age one dislikes
\ What one did during youth.
\ Why would the liberated not
\ Be extremely saddened by it?
.
L5: [6. Other reasons for the inappropriateness of desire for women]
L6: [a. Unfeasibility of the pleasure from intercourse with women as the best pleasure in the Desire Realm - 60]
.
\ 60.
\ Those without desire have no pleasure,
\ Nor do those not foolish have it.
\ How can there be pleasure for one
\ Whose mind constantly strays?
.
L6: [b. Unfeasibility of having exclusive control over a woman because of one’s desire for her - 61]
.
\ 61.
\ You cannot have intercourse constantly
\ With a woman to match your attentiveness to her.
\ Why keep her possessively with the thought,
\ "She is mine and no one else's."
.
L6: [c. Refuting that desire is pleasurable* - 62]
.
\ 62.
\ If desire were pleasurable
\ There would be no need for women.
\ Pleasure is not regarded as
\ Something to get rid of.
.
L6: [d. Unfeasibility of women alone as the cause of pleasure during intercourse with them - 63]
.
\ 63.
\ Even in intercourse with a woman
\ Pleasure arises from other [factors].
\ What sensible person would say
\ It is caused just by his lover?
.
L6: [e. Unfeasibility of the pleasure from women being desirable because the infatuated pursue them - 64]
.
\ 64.
\ Blinded by desire they do not see
\ Sensuality's fault, like a leper scratching.
\ Those free from desire see the infatuated
\ As suffering like the leper.
.
L4: [B. Refuting desire while seeing the body as unclean]
L5: [1. Refuting that a woman’s physical and verbal behavior is pleasurable because when with her one bears the gross insults she inflicts - 65]
.
\ 65.
\ During a famine the destitute,
\ Tormented by hunger, [bear] what occurs.
\ This is how all the infatuated
\ Behave when they are with women.
.
L5: [2. Refuting the existence of pleasure through women because of the jealousy felt over them towards other men - 66]
.
\ 66.
\ Through arrogance one may be
\ Attached even to one's privy.
\ Anyone infatuated with
\ A woman will be jealous of others.
.
L5: [3. Inappropriateness of strong desire on realizing that women’s bodies are unclean - 67]
.
\ 67.
\ It is reasonable for confusion
\ And anger about the unclean to occur;
\ It is not at all reasonable
\ For desire to occur.
.
L5: [4. Refuting that the body is not objectionable on the grounds that it is without shortcomings - 68]
.
\ 68.
\ If, except to some people,
\ A pot of filth is objectionable,
\ Why would one not think objectionable
\ That from which the filth comes?
.
L5: [5. Refuting the idea that women’s bodies are clean - 69]
.
\ 69.
\ Clean things are looked upon
\ As the most worthless of all.
\ What intelligent person
\ Would say that it is clean?
.
L5: [6. Refuting other seeming reasons for considering the body clean]
L6: [a. Refuting the idea of the body as clean because others are seen to be proud of it - 70]
.
\ 70.
\ Whoever has lived in a privy
\ And without it would not have survived,
\ In such a dung-worm, arrogance
\ Arises only through stupidity.
.
L6: [b. Refuting that the body is clean because one sees what is unclean about it being removed with effort - 71]
.
\ 71.
\ No means whatsoever will purify
\ The inside of the body.
\ The efforts you make toward the outside
\ Do not match those toward the inside.
.
L6: [c. Refuting that women’s bodies need not be given up on the grounds that sages are seen to enjoy them - 72]
.
\ 72.
\ If, like leprosy, being full of
\ Urine were not common to all,
\ Those full of urine, just like lepers,
\ Would be shunned by everyone.
.
L3: [III. Refuting the idea of cleanness because of wearing perfumes and so forth - 73]
.
\ 73.
\ Just as someone lacking a part
\ Is delighted with a substitute nose,
\ Desire holds that impurity is
\ Remedied by flowers and so forth.
.
L3: [IV. Refuting the idea that anything towards which freedom from desire may arise is clean - 74]
.
\ 74.
\ It is inappropriate to call clean that
\ Toward which freedom from desire arises.
\ Nor is there anything which is
\ A definitive cause of desire.
.
L3: [V. Nominally all four non-erroneous features are possible with regard to one thing - 75]
.
\ 75.
\ In summary, all four, that is
\ IMPERMANENCE, UNCLEANNESS, SUFFERING
\ And SELFLESSNESS are possible
\ With regard to a single [thing].
.
L3: [The summarizing stanza:]
.
\ Understanding that sentient beings are also bound
\ Like oneself in this unclean prison,
\ With energy generate compassion observing transmigrators,
\ And make effort to accomplish highest enlightenment.
.
\ This is the third chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the belief in cleanness.
.
.

.

L2: [[[Chapter]] 4 - Abandoning Pride – no absolute basis for pride - P.117]
L3: [I. Briefly showing how to refute pride’s referent object - 76]
.
\ 76.
\ Who that is wise about worldly existence
\ Would be arrogant, thinking "I" and "mine"?
\ For all things belong equally
\ To all embodied beings.
.
L3: [II. Extensive explanation]
L4: [A. Refuting arrogance based on power and wealth]
L5: [1. Abandoning haughtiness for five reasons]
L6: [a. Inappropriateness of arrogance because the name of king has been given to a servant - 77]
.
\ 77.
\ Society's servant, paid with a sixth part,
\ Why are you so arrogant?
\ Your becoming the agent of actions
\ Depends on being placed in control
.
L6: [b. Inappropriateness of arrogance because of having the power to give and collect wealth - 78]
.
\ 78.
\ When those in his care receive their due,
\ They think of their master as the giver.
\ When the master gives what is to be given,
\ He thinks with conceit, "I am the giver."
.
L6: [c. Inappropriateness of arrogance because of enjoying whatever objects one wishes - 79]
.
\ 79.
\ That which you wrongly regard,
\ Others [consider] as source of suffering.
\ Living by working for others,
\ What causes you pleasure?
.
L6: [d. Inappropriateness of arrogance because of being the guardian of the people - 80]
.
\ 80.
\ When a ruler seems to be the protector
\ Of his people, as well as protected,
\ Why be proud because of the one?
\ Why not be free from pride because of the other?
.
L6: [e. Inappropriateness of arrogance because of having the merit of protecting all beings - 81]
.
\ 81.
\ Those in each caste prefer their own work;
\ Thus a living is hard to find.
\ If you become non-virtuous
\ Good rebirths will be scarce for you.
.
L5: [2. It is inappropriate for a king to be proud - 82]
.
\ 82.
\ Those who act at other's insistence
\ Are called fools on this earth.
\ There is no one else at all
\ So dependent on others as you.
.
L5: [3. Considering what is religious and irreligious]
L6: [a. Establishing that violent action towards others by a king is irreligious]
L7: [(1) Inappropriateness of pride because the protection of the people depends on the king - 83]
.
\ 83.
\ Claiming that "protection depends on me,"
\ You take payment from the people,
\ But if you perform ill deeds,
\ Who is equally merciless?
.
L7: [(2) Punishment of wrongdoers by the king is unsuitable as a religious activity - 84]
.
\ 84.
\ If people who do ill deeds
\ Should not be treated with mercy,
\ All ordinary childish people
\ Would also not need to be protected.
.
L7: [(3) Refuting that punishment of the unruly by the king is not an ill deed - 85]
.
\ 85.
\ There is nothing that will not serve
\ As a reason for happiness.
\ Reasons such as scriptural statements
\ Will not destroy demerit.
.
L6: [b. Refuting that it is a religious activity]
L7: [(1) Refuting that protecting the people by punishing the unruly is a religious activity - 86]
.
\ 86.
\ If giving proper protection is
\ A ruler's religious practice,
\ Why would the toil of artisans too
\ Not be religious practice?
.
L7: [(2) Analogy showing that when an intelligent king protects his people out of attachment, it is not a religious activity - 87]
.
\ 87.
\ This example shows the ruler on whom
\ The people rely as reprehensible.
\ The excellent see attachment to existence
\ As mother of all those in the world.
.
L7: [(3) The reason why it is not a religious activity is because it is a basis for pride and carelessness - 88]
.
\ 88.
\ The sensible do not acquire kingship.
\ Since fools have no compassion,
\ These merciless rulers of men,
\ Although protectors, are irreligious.
.
L6: [c. Not everything stated by sages should be taken as valid]
L7: [(1) Why not everything stated by sages is valid - 89]
.
\ 89.
\ Sages' activities are not all
\ [[[Actions]]] that the wise perform,
\ For there are inferior,
\ Mediocre and superior ones.
.
L7: [(2) Showing that the happiness of the people is not assured by taking social treatises to be valid - 90]
.
\ 90.
\ Virtuous rulers of the past
\ Protected the people like their children.
\ Through the practices of this time of strife
\ It is now like a waste without wildlife.
.
L6: [d. Violence toward enemies is irreligious - 91]
.
\ 91.
\ If a king who seizes the occasion
\ To harm is not doing wrong,
\ Then others, too, such as thieves
\ Have not done so in the first place.
.
L6: [e. Dying in battle is not a cause for a happy transmigration - 92]
.
\ 92.
\ If giving all one has for liquor
\ And so on is not an offering,
\ Why consider it an offering
\ To give oneself in battle?
.
L5: [4. It is inappropriate for a king to feel distressed - 93]
.
\ 93.
\ You, the king, guardian of the people,
\ Have no guardian yourself.
\ Since your guardianship does not
\ Release you, who would be happy?
.
L5: [5. Inappropriateness of punishing harshly when ruling - 94]
.
\ 94.
\ Though a king is famous after his death
\ It will bring no benefit.
\ Do you, being worthless, and those who
\ Cook dogs not have notoriety?
.
L4: [B. Refuting arrogance because of caste]
L5: [1. Refuting arrogance because of being a king’s son - 95]
.
\ 95.
\ When all power and wealth
\ Are produced by merit,
\ It cannot be said that this one
\ Will not be a basis for power and wealth.
.
L5: [2. Refuting arrogance merely because of being royal caste]
L6: [a. There have not always been distinct castes - 96]
.
\ 96.
\ In the world caste is determined
\ With regard to the main means of livelihood.
\ Thus there is no division among
\ All sentient beings by way of caste.
.
L6: [b. Since there are four castes, a royal caste existent by way of its own entity is not ascertained - 97]
.
\ 97.
\ Since it was very long ago
\ And women's minds are fickle,
\ There is no one from the caste
\ Known as the royal caste.
.
L6: [c. Refuting that one becomes royal caste through the work of protecting everyone - 98]
.
\ 98.
\ If even of common caste
\ Through his work could become royal caste,
\ One might wonder why even a commoner
\ Should not become Brahim through his work.
.
L4: [C. Showing other means to give up ill deeds]
L5: [1. Refuting the appropriateness of arrogance because kings have great possessions and, when the time is right, can distribute great power and wealth such as riches to many people - 99]
.
\ 99.
\ A king's ill deeds cannot be
\ Distributed like his wealth.
\ What wise person ever destroys
\ Their future for another's sake?
.
L5: [2. Refuting that it is therefore appropriate for kings to be very conceited - 100]
.
\ 100.
\ Pride caused by power and wealth
\ Does not remain in the hearts of the wise,
\ Once one has looked at others
\ With equal or superior power.
.
L3: [The summarizing stanza:]
.
\ Thinking about the impermanence and uncleanness of the body,
\ Understand the faults of attachment to it.
\ Make effort to achieve unsurpassable enlightenment
\ And GIVE UP PRIDE IN BOTH "I" AND "MINE".
.
\ This is the fourth chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the conception of a self.
.
.

.

L1: [Section I - B : Explaining how to train in the deeds, having generated the practical altruistic intention [[[bodhicitta]]].]
L2: [[[Chapter]] 5 - Bodhisattva Deeds – What counts is the Bodhicitta motivation in all actions, using gradual adapted skilful means and knowledge, compassion, patience, these give incommensurable powers - P.133]
L3: [I. Showing the greatness of Buddhahood, the resultant attainment]
L4: [A. Distinctive features of a Buddha’s activities - 101]
.
\ 101.
\ Not a single movement of Buddhas
\ Is without reason; even their breathing
\ Is EXCLUSIVELY FOR
\ THE BENEFIT OF SENTIENT BEINGS.
.
L4: [B. Their effect – 102]
.
\ 102.
\ Just as ordinary people are
\ Terrified by the words "Lord of Death,"
\ So the words "Omniscient One"
\ Terrify the Lord of Death.
.
L4: [C. Not answering fourteen questions is no suitable proof for lack of omniscience - 103]
.
\ 103.
\ A Subduer has [[[perception]] of] that
\ Which should and should not be done or said.
\ What reason is there to say
\ That the Omniscient One is not all-knowing?
.
L3: [II. Explaining how to practice Bodhisattva deeds, the cause of Buddhahood]
L4: [A. Special features of the motivation for training in these deeds]
L5: [1. Showing mind as the principal of the three doors - 104]
.
\ 104.
\ Without INTENTION, actions like going
\ Are not seen to have merit and so forth.
\ In all actions, therefore, the mind
\ Should be understood as paramount.
.
L5: [2. Showing how even that which is non-virtuous in others becomes supremely virtuous in Bodhisattvas by the power of their attitude - 105]
.
\ 105.
\ In Bodhisattvas, through their INTENTION,
\ All actions, virtuous and non-virtuous,
\ Become perfect virtue because
\ They are in control of their minds.
.
L4: [B. Merit of generating the altruistic intention]
L5: [1. Merit of generating the first ultimate altruistic intention - 106]
.
\ 106.
\ The merit of Bodhisattvas with
\ THE FIRST INTENTION far exceeds
\ That which would make all beings on earth
\ Become universal monarchs.
.
L5: [2. Specific merit of causing others to generate the altruistic intention - 107]
.
\ 107.
\ Someone may build a precious
\ Reliquary, as high as the world;
\ It is said training others to generate
\ THE ALTRUISTIC INTENTION is more excellent.
.
L4: [C. Actual mode of training in the deeds]
L5: [1. Physical and verbal conduct in acting for others’ welfare - 108]
.
\ 108.
\ A spiritual guide who wishes to help
\ Must be attentive toward students.
\ They are called students because
\ Of not knowing what will benefit.
.
L6: [a. Analogy showing one must be compassionate towards a recalcitrant person - 109]
.
\ 109.
\ Just as a physician is not upset with
\ Someone who rages while possessed by a demon,
\ Subduers see disturbing emotions as
\ The enemy, not the person who has them.
.
L6: [b. Stages of guiding trainees - 110]
.
\ 110.
\ That for which someone has
\ Liking should first be assessed.
\ Those who are disinclined will not
\ Be vessels for the excellent teaching.
.
L6: [c. Being particularly compassionate towards those with very strong disturbing emotions - 111]
.
\ 111.
\ Just as a mother is especially
\ Anxious about a sick child,
\ Bodhisattvas are especially
\ Compassionate toward the unwise.
.
L6: [d. How to act for others’ welfare according to their capacities and inclinations - 112]
.
\ 112.
\ The become students of some
\ And become teachers of others,
\ THROUGH SKILLFUL MEANS AND KNOWLEDGE
\ Giving understanding to those who do not understand.
.
L6: [e. The effect of strongly developed compassion]
L7: [(1) When the strength of compassion is thoroughly developed, those who cannot be trained are rare - 113]
.
\ 113.
\ Just as for an experienced physician
\ A sickness that cannot be cured is rare,
\ Once Bodhisattvas have found their strength,
\ Those they cannot train are extremely few.
.
L7: [(2) Faults of not giving encouragement for others’ benefit - 114]
.
\ 114.
\ If some within a Bodhisattva's sphere
\ Lacking encouragement, go
\ To bad rebirths, that one will be
\ Criticized by others with intelligence.
.
L5: [3. Faults of deficient compassion - 115]
.
\ 115.
\ How can one unwilling to say
\ That compassion for the oppressed is good,
\ Later out of compassion
\ Give to the protectorless?
.
L5: [4. Faults of not appreciating Bodhisattvas and suitability of cultivating appreciation]
L6: [a. Faults of not appreciating Bodhisattvas - 116]
.
\ 116.
\ When those [[[beings]]] suffer loss
\ Who are indifferent toward
\ One who stays in the world to help transmigrators,
\ What doubt about those who are hostile?
.
L6: [b. Suitability of cultivating appreciation]
L7: [(1) Suitability of appreciating deeds difficult to perform - 117]
.
\ 117.
\ One who in all lives has the five
\ Super-knowledges [appears] as inferior
\ With a nature like the inferior --
\ This is extremely hard to do.
.
L7: [(2) Considering their limitless qualities, one should appreciate them - 118]
.
\ 118.
\ The Tathagata said that the merit
\ Gathered constantly through skillful means
\ For a very long time is immeasurable
\ Even for the omniscient.
.
L5: [5. Why they can complete their deeds]
L6: [a. Why they take special delight in giving - 119]
.
\ 119.
\ The word "giving" (dana) indicates
\ Death, practice (of the six paramitas) and other (desirable) existences.
\ That is why the word "giving" always
\ Is of interest to Bodhisattvas.
.
L6: [b. Criticism of inferior generosity - 120]
.
\ 120.
\ When one thinks that by giving gifts now
\ There will be a great result,
\ Receiving and giving are like trade
\ For the profit, which will be criticized.
.
L6: [c. Why they can accomplish all deeds - 121]
.
\ 121.
\ For such a one, even previously
\ Performed ill deeds will have no [effect].
\ There is nothing one with virtue
\ Considers should not be accomplished.
.
L6: [d. Why they do not strive just for their own happiness - 122]
.
\ 122.
\ Even here nothing harms
\ One with a powerful mind, and thus
\ For such a one, WORLDLY EXISTENCE
\ AND NIRVANA ARE NO DIFFERENT.
.
L6: [e. Why they can take special physical forms - 123]
.
\ 123.
\ Why should anyone who takes birth
\ Through constant control of the mind
\ Not become a ruler
\ Of the entire world?
.
L3: [III. Proof of resultant omniscience - 124]
.
\ 124.
\ Even in this world among excellent things
\ Some are seen to be most excellent.
\ Thus realize that certainly also
\ INCONCEIVABLE POWER exists.
.
L3: [IV. Showing why those with poor intelligence fear the Great Vehicle - 125]
.
\ 125.
\ Just as the ignorant feel afraid
\ Of the extremely profound teaching,
\ So the weak feel afraid
\ Of the marvelous teaching.
.
L3: [The summarizing stanza:]
.
\ Having considered the faults of cyclic existence well,
\ Enter this profound and extensive Great Vehicle
\ Of which those with poor intelligence feel afraid,
\ And MAKE BODHISATTVA DEEDS YOUR QUINTESSENTIAL PRACTICE.
.
\ This is the fifth chapter from the Four Hundred on the Yogic Deeds, showing Bodhisattva seeds.
.
.

.

L2: [[[Chapter]] 6 - Abandoning Disturbing Emotions – The Middle Way – the two accumulations : methods based on dependent origination (antidotes to the three poisons, patience, compassion, bodhicitta) and the wisdom realizing emptiness (the ultimate antidote) – The Two Truths - P.151]
L3: [I. Refuting the contention that contaminated actions and disturbing attitudes and emotions are eliminated by tormenting the body with ascetic practices - 126]
.
\ 126.
\ If desire increases through pleasure
\ And anger increases through pain,
\ Why are those with pleasure not ascetics?
\ Why are the ascetics those with pain?
.
L3: [II. Explaining the means to abandon disturbing emotions]
L4: [A. The way to abandon manifest disturbing emotions]
L5: [1. General explanation of how to abandon the three poisons]
L6: [a. Functions of the three poisons must be understood - 127]
.
\ 127.
\ Desire's activity is acquisition;
\ Anger's activity is conflict.
\ As wind is to all the elements,
\ Confusion's activity is nurture.
.
L6: [b. Reason for the need to eliminate the three poisons - 128]
.
\ 128.
\ Desire is painful because of not getting,
\ Anger is painful through lack of might,
\ And confusion through not understanding.
\ Because of this, these are not recognized.
.
L6: [c. Antidotes to anger and desire must be applied individually - 129]
.
\ 129.
\ Just as it is seen that bile
\ Does not occur with phlegm,
\ One sees that desire, too,
\ Does not occur with anger.
.
L6: [d. How to treat students having desire and anger - 130]
.
\ 130.
\ Desire should be driven like a slave
\ Because severity is its cure,
\ And anger looked upon as a lord
\ Because indulgence is its cure.
.
L6: [e. How to apply the antidotes on understanding the sequence in which disturbing emotions arise - 131]
.
\ 131.
\ First there is confusion,
\ In the middle there is anger,
\ And later there is desire,
\ In three stages during the day.
.
L5: [2. Individual explanation]
L6: [a. How to abandon desire]
L7: [(1) Desire being hard to recognize as something to discard, exertion is required to abandon it - 132]
.
\ 132.
\ Desire is no friend, but seems like one,
\ Which is why you do not fear it.
\ But shouldn't people particularly
\ Rid themselves of a harmful friend?
.
L7: [(2) Having understood the differences regarding causes and conditions, it should be abandoned - 133]
.
\ 133.
\ Desire arises from causes and
\ Also arises through circumstance.
\ Desire arising through circumstance
\ Is easy to deal with; not the other.
.
L6: [b. How to abandon hatred - 134]
.
\ 134.
\ Anger is lasting and certainly
\ Makes one do grave non-virtue.
\ Thus constant awareness of their distinctions
\ Will bring to an end disturbing emotions.
.
L6: [c. How to abandon confusion]
L7: [(1) Recognizing the root of disturbing emotions - 135]
.
\ 135.
\ As the tactile sense [pervades] the body
\ Confusion is present in them all.
\ BY OVERCOMING CONFUSION ONE WILL ALSO
\ OVERCOME ALL DISTURBING EMOTIONS.
.
L7: [(2) Recognizing the antidote which eliminates it - 136]
.
\ 136.
\ WHEN DEPENDENT ARISING (… EMPTINESS) IS SEEN
\ CONFUSION WILL NOT OCCUR.
\ Thus every effort has been made here
\ To explain precisely this subject.
.
L5: [3. Detailed explanation of how to abandon anger and desire]
L6: [a. How to abandon desire]
L7: [(1) Characteristics of a person habituated to desire - 137]
.
\ 137.
\ They always like "Claiming the Earth,"
\ Are extravagant, greedy and fastidious.
\ Characteristics such as these
\ Are seen in people with desire.
.
L7: [(2) Means of caring for such a person - 138]
.
\ 138.
\ Buddhas told those with desire
\ That food, clothes and dwellings are all
\ To be avoided and to remain
\ Close to their spiritual guides.
.
L6: [b. Explaining extensively how to abandon anger]
L7: [(1) Considering the disadvantages of anger - 139]
.
\ 139.
\ Through anger, those who are powerless
\ Only make themselves look ugly;
\ But one who has power and is merciless
\ Is said to be the worst.
.
L7: [(2) Explaining extensively how to apply antidotes to anger
L8: [(a) Inappropriateness of anger at the circumstances which terminate the effects of ill deeds - 140]
.
\ 140.
\ It is said unpleasant words
\ End previously done ill deeds.
\ The ignorant and unwise do not
\ Want to purify themselves.
.
L8: [(b) Inappropriateness of anger because unpleasant words are designated as harmful by oneself and are not inherently harmful - 141]
.
\ 141.
\ Though unpleasant to hear
\ They are not intrinsically harmful.
\ Thus it is fantasy to think that
\ What comes from preconception comes from elsewhere.
.
L8: [(c) Advice to punish the abuser in treatises on social conventions is wrong - 142]
.
\ 142.
\ Just as it plainly says
\ The abuser should be punished,
\ Likewise why not should one who speaks
\ Pleasantly not be rewarded?
.
L8: [(d) Inappropriateness of anger at those who make others aware of one’s faults - 143]
.
\ 143.
\ If that for which you are reviled
\ Is known to others though they are not told,
\ And anger at the speaker is unreasonable,
\ How much more so toward those who lie.
.
L8: [(e) Inappropriateness of anger when inferiors use abusive language - 144]
.
\ 144.
\ Abuse from inferiors
\ Does not ensure escape.
\ Abuse from inferiors thus should be
\ Seen as isolated and trivial.
.
L7: [(3) Refuting that it is not wrong to punish the slanderer of an innocent person - 145]
.
\ 145.
\ If harming others is not even
\ Of the slightest use to you,
\ Your approval of useless aggression
\ Is just an addiction.
.
L7: [(4) Preventing anger by considering the benefits of patience]
L8: [(a) Appropriateness of patience towards abuse - 146]
.
\ 146.
\ If through PATIENCE enormous merit
\ Is acquired effortlessly,
\ Who is a foolish as
\ One who obstructs this?
.
L8: [(b) Inappropriateness of approving of aggression which defeats only the weak - 147]
.
\ 147.
\ Aggression especially
\ Does not arise toward the powerful.
\ Why then do you approve of
\ Aggression which defeats the weak?
.
L8: [(c) Appropriateness of rejoicing since patience towards [a cause of] anger is the source of all accomplishments - 148]
.
\ 148.
\ Whoever is patient with the source
\ Of anger develops meditation.
\ Saying you fear the source of
\ Good qualities is just foolish of you.
.
L7: [(5) Appropriateness of cultivating patience when disparaged by others - 149]
.
\ 149.
\ Who has gone to the next world
\ Having ended all disparagement?
\ Therefore consider contempt
\ Preferable to ill deeds.
.
L4: [B. How to cultivate the antidote which totally destroys the see - 150]
.
\ 150.
\ Disturbing emotions will never
\ Remain in the mind of ONE
\ WHO UNDERSTAND THE REALITY of
\ The abiding and so forth of consciousness.
.
L3: [The summarizing stanza: (we need both method and wisdom)]
.
\ Transmigrators governed by disturbing emotions like desire,
\ Which prevent activities for the attainment of enlightenment,
\ Are conveyed to the happiness of liberation by teaching them
\ To become familiar with (the Two Truths:) love and repulsiveness (i.e. temporary methods / antidotes) and by teaching them suchness (i.e. wisdom realizing the real nature of our own mind and of everything – non-duality).
.
\ This is the sixth chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon disturbing emotions.
.
.

.

L2: [[[Chapter]] 7 - Abandoning Attachment to Sense Objects – Perfecting the practices of virtues by combining them with wisdom - P.169]
L3: [I. Considering the disadvantages of cyclic existence]
L4: [A. Considering the general faults of cyclic existence]
L5: [1. Why it is necessary to cultivate fear of cyclic existence - 151]
.
\ 151.
\ When there is no end at all
\ To THIS OCEAN OF SUFFERING,
\ Why are you childish people
\ Not afraid of drowning in it?
.
L5: [2. How to generate aversion to it]
L6: [a. Inappropriateness of attachment to youth - 152]
.
\ 152.
\ Youth lies behind and then
\ Once more it is ahead.
\ Though [one imagines] it will last,
\ In this world it is like a race.
.
L6: [b. Appropriateness of fear, because of being governed by contaminated actions and
.
\ 153.
\ In worldly existence there is never
\ Rebirth of one's own free will.
\ Being under other's control,
\ Who with intelligence would be fearless?
.
L6: [c. Advice to make effort to abandon the causes for rebirth in cyclic existence - 154]
.
\ 154.
\ The future is endless and
\ You were always a common being.
\ Act so that it will never again
\ Be as it was in the past.
.
L6: [d. Refuting that effort to abandon cyclic existence is purposeless and ineffectual]
L7: [(1) Actual meaning - 155]
.
\ 155.
\ The conjunction of a listener,
\ What is to be heard and an exponent
\ Is very rare. In brief, the cycle of
\ Rebirths neither has nor has not an end.
.
L7: [(2) Repudiating hope for the future without effort in this life - 156]
.
\ 156.
\ Most people cling to
\ An unwholesome direction.
\ Thus most common beings
\ Certainly go to bad rebirths.
.
L4: [B. Specifically abandoning attachment to happy rebirths]
L5: [1. Aversion should be cultivated even to happy rebirths - 157]
.
\ 157.
\ On earth the maturation of ill deeds
\ Is seen to be only deleterious.
\ Thus to the wise the world appears
\ Similar to a slaughterhouse.
.
L5: [2. Showing that to remain in cyclic existence out of attachment is like insanity - 158]
.
\ 158.
\ If "insane" means
\ That one's mind is unstable,
\ What wise person would say that those
\ In worldly existence are not insane?
.
L3: [II. Abandoning contaminated actions, the cause for birth there]
L4: [A. Advice to abandon actions projecting rebirth there - 159]
.
\ 159.
\ The pain of walking, one sees,
\ Decreases when doing the opposite.
\ THUS THE INTELLIGENT GENERATE
\ THE INTENTION TO END ALL ACTION.
.
L4: [B. Why it is necessary to abandon them]
L5: [1. Since cyclic existence is a source of fear, it should be abandoned by way of its cause, contaminated actions - 160]
.
\ 160.
\ When a single effect's original cause
\ Is not seen, and one sees the extensiveness
\ Regarding even a single effect,
\ Who would not be afraid?
.
L5: [2. Cultivation of fear considering the effects of contaminated actions - 161]
.
\ 161.
\ Since all results will not definitely
\ Be achieved, and those that are
\ Will certainly come to an end,
\ Why exhaust yourself for their sake?
.
L5: [3. Considering the nature of contaminated actions, effort should be made to abandon them - 162]
.
\ 162.
\ Once it is done, work done with effort
\ Effortlessly disintegrates.
\ Though this is so, still you are not
\ At all free from attachment to actions (or a path).
.
L5: [4. Inappropriateness of attachment to contaminated actions on the grounds that they cause pleasure - 163]
.
\ 163.
\ There is no pleasure in relation to
\ Either the past or the future.
\ That which occurs now, too, is passing.
\ Why do you weary yourself?
.
L4: [C. Actual way to abandon them]
L5: [1. Repudiating attachment to meritorious actions]
L6: [a. Generally repudiating accumulation of actions for the sake of high rebirth out of attachment]
L7: [(1) Appropriateness of fear since the Exalted see even high rebirths as [being] like hells - 164]
.
\ 164.
\ The wise feel the same fear for even
\ A high rebirth as for the hells.
\ It is rare indeed for a worldly state
\ Not to produce fear in them.
.
L7: [(2) If ordinary people ever perceived it like this, they would immediately faint - 165]
.
\ 165.
\ If childish people ever perceived
\ The suffering of cyclic existence,
\ At that moment both their mind
\ [And body] would completely fail.
.
L6: [b. Rarity of going from happiness to happiness]
L7: [(1) Actual meaning - 166]
.
\ 166.
\ People without pride are rare,
\ And the proud have no compassion.
\ Thus it is said to be very rare
\ To go from light to light.
.
L7: [(2) Repudiating attachment to high rebirths attained through abstaining from ill deeds - 167]
.
\ 167.
\ Whoever renounces them now
\ Will, it is said, obtain sense objects.
\ For what reason would such perverse
\ Practice to be considered correct?
.
L6: [c. Detailed repudiation of accumulating actions for the sake of high rebirths]
L7: [(1) Repudiating accumulation of actions for the sake of possessions - 168]
.
\ 168.
\ Wealth, the result of merit,
\ Must be thoroughly protected from others.
\ How can that which must be constantly
\ Protected from others be one's own?
.
L7: [(2) Repudiating their accumulation out of attachment to worldly practices - 169]
.
\ 169.
\ Different social customs
\ Are termed "religious practices."
\ Thus it seems as if society has
\ More influence than religious practices.
.
L7: [(3) Repudiating their accumulation for the sake of attractive objects - 170]
.
\ 170.
\ Through virtue there are attractive objects,
\ But such objects too are considered bad.
\ By giving them up, one will be happy.
\ What need is there to acquire them?
.
L7: [(4) Repudiating their accumulation for the sake of power and wealth - 171]
.
\ 171.
\ For one in need of authority,
\ Practices for that [end] are meaningless.
\ Whoever strives for authority
\ Is called a fool among men.
.
L7: [(5) Repudiating the accumulation of actions out of attachment to subsequent wealth - 172]
.
\ 172.
\ With a view to future effects
\ You grasp at practices out of greed.
\ When you see the future outcome
\ Why are you not afraid?
.
L5: [2. Repudiating accumulation of demeritorious actions - 173]
.
\ 173.
\ Merit is in every way
\ Just like a wage for a wage earner.
\ How could those who do not want
\ [Even] virtue do what is non-virtuous?
.
L3: [III. Explaining the need to abandon contaminated actions]
L4: [A. The wise, who understand reality, abandon attachment and reach liberation - 174]
.
\ 174.
\ Whoever SEES PHENOMENA AS LIKE
\ A COLLECTION OF MECHANICAL DEVICES
\ AND LIKE ILLUSORY BEINGS,
\ Most clearly reaches the excellent state.
.
L4: [B. When the wise do not enjoy even a high rebirth out of attachment, their enjoyment of states consistent with aversion is impossible - 175]
.
\ 175.
\ For those who do not enjoy
\ Any objects in cyclic existence
\ It is altogether impossible
\ To take pleasure in this [[[world]]].
.
L3: [The summarizing stanza:]
.
\ Thinking thoroughly about impermanence and suffering
\ Give up craving for objects such as visual form [i.e. or higher rebirths],
\ The cause for this bottomless boundless ocean of suffering,
\ And strive to attain unsurpassable enlightenment.
.
\ This is the seventh chapter from the Four Hundred on the Yogic Deeds, showing the means to give up clinging to objects of enjoyment which humans desire.
.
.

.

L2: [[[Chapter]] 8 - Thoroughly Preparing the Student – The progressive, adapted development of wisdom without falling to the other extremes - P.185]
L3: [I. Why disturbing emotions can be abandoned]
L4: [A. Actual meaning - 176]
.
\ 176.
\ Just as friendship between people
\ Who disagree does not last long,
\ Desire does not last long
\ When all things' faults are recognized.
.
L4: [B. Showing how it is possible to abandon disturbing emotions]
L5: [1. Disturbing emotions can be abandoned because their focal basis is not definitive - 177]
.
\ 177.
\ Some are attracted to it,
\ Some are averse to it,
\ Some feel confused by it:
\ Thus desire has no object.
.
L5: [2. Causes giving rise to disturbing emotions do not exist truly - 178]
.
\ 178.
\ Apart from CONCEPTUALITY,
\ Desire and so forth have no existence.
\ Who with intelligence would hold [that there are]
\ Real things [[[imputed]] by] conceptuality?
.
L5: [3. Refuting proof that disturbing emotions cannot be abandoned - 179]
.
\ 179.
\ None is, as it were,
\ Bound to another.
\ It is unfeasible to separate
\ That which is bound together.
.
L5: [4. Lack of contradiction in seeing many who have not abandoned disturbing emotions - 180]
.
\ 180.
\ Those with little merit
\ Do not even doubt this teaching.
.
\ Entertaining just a doubt
\ Tears to tatters worldly existence.
.
L3: [II. Explaining extensively how to abandon disturbing emotions]
L4: [A. Advice to understand the meaning of emptiness]
L5: [1. Advice to take an interest in the meaning of the fundamental mode of existence - 181]
.
\ 181.
\ The Subduer said of this teaching
\ There will be increase until liberation.
\ Anyone who lacks interest in it
\ Clearly has no sense.
.
L5: [2. Showing the need to understand emptiness in order to attain liberation - 182]
.
\ 182.
\ One does not regard that which is not empty
\ As empty, thinking [thereby] to gain nirvana.
\ Tathagatas say that nirvana
\ Will not be attained through wrong views.
.
L5: [3. Showing the means to turn away from cyclic existence - 183]
.
\ 183.
\ Whatever contains teaching
\ About the world speaks of engagement.
\ Whatever contains elucidation
\ Of the ultimate speaks of disengagement.
.
L5: [4. Giving up fear of emptiness - 184]
.
\ 184.
\ Thinking, "Nothing exists, what is the use?"
\ You may be afraid.
\ But if actions did exist,
\ This teaching would not be a prevention.
.
L5: [5. Giving up strong attachment to one’s own position - 185]
.
\ 185.
\ While attached to your own position
\ And disliking others' positions
\ You will not approach nirvana.
\ Neither [kind of] conduct will bring peace.
.
L4: [B. Advice to strive for liberation]
L5: [1. With effort liberation is easy to attain - 186]
.
\ 186.
\ Not acting brings about nirvana;
\ Acting again brings worldly existence.
\ Thus, without complication, nirvana
\ Is easy to attain, but not the latter.
.
L5: [2. Impossibility of attaining liberation without cultivating aversion to cyclic existence - 187]
.
\ 187.
\ How can anyone who has no aversion
\ To this take an interest in pacification?
\ Like [leaving] home, it is also hard
\ To leave worldly existence behind.
.
L5: [3. Appropriateness of striving for liberation because of the very great disadvantages of cyclic existence - 188]
.
\ 188.
\ One sees that some who are overwhelmed
\ By suffering long for death,
\ Yet entirely due to their confusion
\ They will not reach the excellent state.
.
L5: [4. Meaning of the fundamental mode of existence should not be taught from the outset - 189]
.
\ 189.
\ Giving is taught to the lowest
\ And ethics to the middling.
\ Pacification is taught to the best;
\ Therefore, always do the best.
.
L5: [5. Stages by which to lead - 190]
.
\ 190.
\ First prevent the demeritorious,
\ Next prevent [[[ideas]] of a coarse] self.
\ Later prevent views of all kinds.
\ Whoever knows of this is wise.
.
L5: [6. Indistinguishability in entity with regard to the final mode of existence of things - 191]
.
\ 191.
\ Whoever sees one thing
\ Is said to see all.
\ THAT WHICH IS THE EMPTINESS OF ONE
\ IS THE EMPTINESS OF ALL.
.
L5: [7. Lack of contradiction in teaching the necessity of accumulating merit through giving and so forth - 192]
.
\ 192.
\ Tathagatas speak of attachment to practices
\ To those who want a high rebirth.
\ That is disparaged for those who want freedom --
\ What need to mention other [[[attachments]]]?
.
L4: [C. Stages leading to the meaning of the fundamental mode of existence]
L5: [1. Suchness should not be taught to the unreceptive - 193]
.
\ 193.
\ Those who want merit should not
\ Always speak (or be taugh) of emptiness.
\ Doesn't a medicinal compound
\ Turn to poison in the wrong case?
.
L5: [2. Means to understand suchness - 194]
.
\ 194.
\ Just as a barbarian cannot be
\ Guided in a foreign language,
\ Ordinary people cannot be guided
\ Except by way of the ordinary.
.
L5: [3. Necessity of teaching it through various approaches - 195]
.
\ 195.
\ TEACHING EXISTENCE, NON-EXISTENCE,
\ BOTH EXISTENCE AND NON-EXISTENCE, AND NEITHER
\ SURELY ARE MEDICINES FOR ALL
\ THAT ARE INFLUENCED BY THE SICKNESS.
.
L5: [4. Advice to strive to understand suchness - 196]
.
\ 196.
\ Correct perception [leads to] the supreme state,
\ Some perception to good rebirths.
\ The wise thus always expand their intelligence
\ To think about the inner nature.
.
L5: [5. Through familiarization in this way, nirvana can definitely be attained]
L6: [a. Actual meaning - 197]
.
\ 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.
.
L6: [b. Why some do not gain release although release is gained by understanding suchness - 198]
.
\ 198.
\ Accomplishment of all intended
\ Actions is extremely uncommon.
\ It is not that nirvana is absent here
\ But conjunction and the released are rare.
.
L4: [D. Advice that disturbing attitudes and emotions can certainly be brought to an end - 199]
.
\ 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?
.
L3: [III. Showing by analogy that though birth connecting one with the next existence is beginningless, it has an end - 200]
.
\ 200.
\ Just as the end of a seed is seen
\ Though it has no beginning,
\ When the causes are incomplete
\ Birth, too, will not occur.
.
L3: [The summarizing stanza:]
.
\ 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.
.
.

.

L1: [Part II – Explaining the stages of the paths dependent on ultimate truth (accumulation of wisdom)]
L1: [Section II - A : Extensively explaining ultimate truth]
L2: [[[Chapter]] 9 - Refuting Permanent Functional Phenomena – Everything is both cause and effect, whole and part, merely imputed by the mind – the Middle Way in causality: no absolute causality / path, no absence of causality - P.203]
L3: [I. Refuting permanent functional phenomena in general]
L4: [A. Actual meaning]
.
\ 201.
\ ALL ARE PRODUCED FOR THEIR EFFECT,
\ THUS NONE ARE PERMANENT.
\ There are no Tathagatas other than
\ Subduers [who know] things as they are.
.
L4: [B. Refuting the rejoinder]
.
\ 202.
\ There is not anywhere anything
\ That ever exists without depending.
\ Thus never is there anywhere
\ Anything that is permanent.
.
L3: [II. Refuting them individually (Self, space, cessations, time, particles, liberation.)]
L4: [A. Refuting a personal self (a permanent cause without being an effect)]
L5: [1. Actual meaning]
.
\ 203.
\ THERE IS NO FUNCTIONAL THING WITHOUT A CAUSE,
\ NOR ANYTHING PERMANENT WHICH HAS A CAUSE.
\ THUS THE ONE WHO KNOWS SUCHNESS SAID WHAT HAS
\ COME ABOUT CAUSELESSLY DOES NOT EXIST.
.
L5: [2. Refuting the rejoinder]
.
\ 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.
.
L4: [B. Refuting three substantial existent uncompounded phenomena]
L5: [1. General refutation]
.
\ 205.
\ That space and so forth are permanent
\ Is a conception of common beings.
\ For the wise they are not objects perceived
\ Even by conventional [valid cognition].
.
L5: [2. Specifically refuting permanent omnipresent space (a permanent thing without being a cause or an effect)]
.
\ 206.
\ A single direction is not present
\ Wherever there is that which has direction.
\ That with directions therefore clearly
\ Also has other directional parts.
.
L4: [C. Refuting permanent time (a primary cause, without being an effect)]
L5: [1. If permanent time is accepted as a cause, it should also be accepted as an effect]
.
\ 207.
\ Since time exists, functional things
\ Are seen to start and stop.
\ It is governed by other factors;
\ Thus it is also an effect.
.
L5: [2. Reason for this]
.
\ 208.
\ Any cause without an effect
\ Has no existence as a cause.
\ Therefore it follows that
\ CAUSES MUST BE EFFECTS.
.
L5: [3. Contradictoriness of that which undergoes change being permanent]
.
\ 209.
\ When a cause undergoes change
\ It becomes the cause of something else.
\ Anything that undergoes change
\ Should not be called permanent.
.
L5: [4. Contradictoriness of that which has come into existence of its own accord depending on causes]
.
\ 210.
\ A thing with a permanent cause is produced
\ By that which has not come into being.
\ Whatever happens by itself
\ Cannot have a cause.
.
L5: [5. Contradictoriness of that which has arisen from something permanent being impermanent]
.
\ 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.
.
L4: [D. Refuting permanent particles (primary causes, without being effects, or composed of parts)]
L5: [1. Refuting permanent particles]
L6: [a. Unsuitability of that which has parts as a permanent functional thing]
.
\ 212.
\ That of which some sides are causes
\ While other sides are not is thereby
\ Multifarious. How can that
\ Which is multifarious be permanent?
.
L6: [b. Unfeasibility of an accretion which is a separate substantial entity forming through the coalescence of homogeneous particles]
L7: [(1) Actual meaning]
.
\ 213.
\ The cause which is spherical
\ Is not present in the effect.
\ Thus complete interpenetration
\ Of particles is not feasible.
.
L7: [(2) Contradictoriness of asserting that particles do not interpenetrate completely]
.
\ 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.
.
L6: [c. Refuting that particles are partless prior to the formation of a composite]
L7: [(1) Actual meaning]
.
\ 215.
\ Whatever has eastern side
\ Also has an eastern part.
\ Those whose particles have sides admit
\ That they are not [partless] particles.
.
L7: [(2) Contradictoriness of particles forming composites when movement from one position to another is unfeasible for partless particles]
.
\ 216.
\ The front takes up, the back relinquishes --
\ Whatever does not have
\ Both of these [motions]
\ Is not something which moves.
.
L5: [2. Unfeasibility of Yogic awareness perceiving partless particles]
L6: [a. Actual meaning]
.
\ 217.
\ That which does not have a front,
\ Nor any middle,
\ And which does not have a rear,
\ Being invisible, who will see it?
.
L6: [b. Refuting belief in the existence of permanent particles because there are coarse things]
.
\ 218.
\ The effect destroys the cause;
\ Therefore the cause is not permanent.
\ Alternatively, where the cause
\ Exists the effect does not.
.
L5: [3. Why Buddhas do not mention the existence of permanent particles]
.
\ 219.
\ A permanent thing that is obstructive
\ Is not seen anywhere.
\ Therefore Buddhas never say
\ That particles are permanent.
.
L4: [E. Refuting substantially established liberation]
L5: [1. Refuting the substantially established liberation of our own sectarians]
L6: [a. Unfeasibility of substantially established cessation]
.
\ 220.
\ If liberation, which is other than
\ What binds, is bound (i.e. caused) and the means (i.e. causal path) existed,
\ It should not be called liberation(i.e. independent)
\ Since nothing is produced from it.
.
L6: [b. It contradicts the explanation that all suffering is abandoned in the sphere of nirvana]
.
\ 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?
.
L5: [2. Refuting other sectarians' liberation identified with the self]
L6: [a. Refuting the permanent liberation consisting of consciousness imputed by Samkhyas]
.
\ 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.
.
L6: [b. Refuting permanent liberation consisting of the potential for the existence of consciousness]
.
\ 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.
.
L6: [c. Suitability of the complete abandonment of conceptions of a self as liberation]
.
\ 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.
.
L3: [III. Arguing the unsuitability of refuting true existence]
.
\ 225.
\ The conventional is preferable
\ But the ultimate never is.
\ Ordinary people have some [[[belief]] in this]
\ But none in the ultimate.
.
L3: [The summarizing stanza:]
.
\ Discovering that external (i.e. world) and internal (i.e. mind) dependently arising Phenomena (i.e. the five aggregates) exist in reliance (i.e. dependently arisen – conventional truths / existence),
\ and understanding Their emptiness of existence (i.e. ultimate truth / non-existence) by way of their own entities,
\ Grow wise in the meaning of THE MIDDLE WAY FREE FROM EXTREMES. (i.e. Tetralemma - Aiming at the Union of The Two Truths)
.
\ This is the ninth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of permanent functional phenomena.
.
.

.

L2: [[[Chapter]] 10 - Refuting Misconceptions of the Self – There is nothing permanent that is having rebirths, or is being Liberated - P.215]
L3: [I. Individual refutations of the self]
L4: [A. Refuting the Vaisesika self]
L5: [1. Refuting the nature of the self]
L6: [a. Actual meaning]
.
\ 226.
\ When the inner self is not
\ Female, male or neuter,
\ It is only out of ignorance
\ That you think your own self male.
.
L6: [b. Refuting the rejoinder]
.
\ 227.
\ When all the elements are not
\ Male, female or neuter,
\ How is that which depends on them
\ Male, female or neuter?
.
L6: [c. [Unwanted] conclusion that generating the thought "I" when observing another's self is reasonable]
.
\ 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?
.
L5: [2. Refuting the proofs]
L6: [a. Refuting that a permanent self is the cause of entering and leaving cyclic existence]
.
\ 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.
.
L6: [b. Refuting it as the activator of the body]
L7: [(1) Actual meaning]
.
\ 230.
\ Intangible things do not
\ Produce so-called motility.
\ Thus the life force is not
\ Agent of the body's movements.
.
L7: [(2) Showing what invalidated [[[belief]] in] a permanent self]
.
\ 231.
\ Why [teach] non-violence and wonder about
\ Conditions for a permanent self?
\ A diamond never has to be
\ Protected against woodworm.
.
L6: [c. Refuting proof of a permanent self]
L7: [(1) Seeing memory of past rebirths is unsuitable as proof of a permanent self]
.
\ 232.
\ If your self is permanent
\ Because of remembering other lives,
\ How can your body be impermanent
\ When you see a scar previously formed?
.
L7: [(2) Unfeasibility of mindless matter remembering past rebirths]
.
\ 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.
.
L7: [(3) Entailment of permanence, if that which has attributes such as intelligence remembers past rebirths]
.
\ 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.
.
L4: [B. Refuting the self imputed by Samkhyas]
L5: [1. Unacceptability of asserting a permanent conscious person]
.
\ 235.
\ If consciousness is permanent
\ An agent is superfluous.
\ if fire is permanent
\ Fuel is unnecessary.
.
L5: [2. Entailment that [the activity of experiencing] cannot stop until the conscious person, the substance, has disintegrated]
.
\ 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.
.
L5: [3. Unacceptability of asserting that the person's nature [changes] from actual consciousness first to potential consciousness]
.
\ 237.
\ At times one sees potential consciousness,
\ At others consciousness itself.
\ Because of being like molten iron
\ The person undergoes change.
.
L4: [C. Refuting the self imputed by Naiyayikas]
L5: [1. Refuting that a part of the self possessing a mere particle of mind perceives objects]
.
\ 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.
.
L5: [2. Refuting belief in a permanent omnipresent self]
.
\ 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.
.
L4: [D. Explaining other refutation like that of the attributes and so forth]
L5: [1. Asserting that though the principal is matter it is the creator of everything amounts to madness]
.
\ 240.
\ There is no difference between
\ The insane and those from whom
\ The attributes are the creator
\ But are never conscious.
.
L5: [2. Contradiction of asserting that it creates virtue and non-virtue but does not experience their maturation]
.
\ 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?
.
L5: [3. Refuting that a permanent self is the agent of actions and experiencer of their maturation]
.
\ 242.
\ The active is not permanent.
\ The ubiquitous is actionless.
\ The actionless is like the non-existent.
\ Why do you not prefer selflessness?
.
L3: [II. General refutation]
L4: [A. Erroneousness of thinking a personal self exist]
.
\ 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.
.
L4: [B. Impossibility of liberation from cyclic existence for a permanent self]
.
\ 244.
\ How can what is permanent be harmed,
\ Or the unharmed be liberated?
\ Liberation is irrelevant
\ For one whose self is permanent.
.
L4: [C. Inappropriateness of asserting the existence of a self during liberation]
.
\ 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.
.
L4: [D. Refuting a substantially established liberated [[[person]]] without a self]
.
\ 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.
.
L3: [III. Eliminating any fault of annihilation with regard to selflessness]
L4: [A. Although there is no self, there is no danger of the composite and transitory discontinuing]
.
\ 247.
\ If the impermanent discontinues
\ How could there be grass at present?
\ If, indeed, this were true,
\ No one would have ignorance either.
.
L4: [B. Even if a self exists, it is unsuitable as the cause that starts and stops [production]]
.
\ 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.
.
L4: [C. Producers and that which is produced exist in relation only to impermanent things]
.
\ 249.
\ Just as the sprout which is a product
\ Is produced from a product, the seed,
\ Similarly all that is impermanent
\ Comes from the impermanent.
.
L4: [D. Showing briefly how permanence and annihilation are avoided in terms of the conventional]
.
\ 250.
\ SINCE FUNCTIONAL THINGS ARISE
\ THERE IS NO DISCONTINUATION
\ AND BECAUSE THEY CEASE
\ THERE IS NO PERMANENCE.
.
L3: [The summarizing stanza:]
.
\ 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.
.
.

.

L2: [[[Chapter]] 11 - Refuting Truly Existent Time – There is no truly existing absolute time, duration or impermanence - P.227]
L3: [I. Refuting that time is substantially established by nature]
L4: [A. Refuting the past and the future]
L5: [1. Refuting a substantially established future]
L6: [a. Showing the fallacies if the future is truly existent]
.
\ 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.
.
L6: [b. Refuting the rejoinder]
.
\ 252.
\ If a disintegrated thing exists as
\ A future entity in the future,
\ How can what is future in nature
\ Become that which is past?
.
L6: [c. Consequence that it is present if substantially established]
.
\ 253.
\ Because of being future in nature
\ A future functional thing
\ Is thus present
\ And cannot be future.
.
L6: [d. Consequence that impermanence is impossible if all three times are substantially existent]
.
\ 254.
\ If the future, past and present exist,
\ What does not exist?
\ How can there be impermanence
\ For one for whom all times exist?
.
L5: [2. Refuting a substantially established past]
.
\ 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?
.
L5: [3. Detailed refutation of the future]
L6: [a. Refuting the assertion of Vaibhasikas and so forth]
L7: [(1) Refutation by examining whether the future is produced or unproduced]
L8: [(a) Actual meaning]
.
\ 256.
\ If the future is produced
\ Why is it not present?
\ If it is unproduced
\ Is the future permanent or what?
.
L8: [(b) Refuting the rejoinder]
.
\ 257.
\ If the future is impermanent because
\ Though not produced it disintegrates,
\ Since the past does not disintegrate
\ Why not consider it permanent?
.
L7: [(2) Consequence that impermanence is impossible if the two times are substantially established]
.
\ 258.
\ If the past and present
\ Are not impermanent,
\ The third which is different
\ From these is also not.
.
L7: [(3) Showing that the existence of future functional things is absurd]
.
\ 259.
\ If a thing which will be produced
\ later exists beforehand,
\ The contention of Niyativadins
\ Is not erroneous.
.
L7: [(4) Consequence that things already produced are produced again]
.
\ 260.
\ To say something which will be made to occur
\ Already exists is unreasonable.
\ If that which exists is produced,
\ What has been produced will arise again.
.
L7: [(5) Refuting that Yogic perception of wished for objects directly perceives future things]
L8: [(a) Actual meaning]
.
\ 261.
\ If future things are seen,
\ Why is the non-existent not seen?
\ For one for whom the future exists
\ There can be no distant [time].
.
L8: [(b) Consequence that fresh restraint from non-virtue and so forth are unnecessary if the future is substantially existent]
.
\ 262.
\ If virtue exists though nothing is done,
\ Resolute restraint is meaningless.
\ If even a little is done
\ The effect cannot exist.
.
L8: [(c) If impermanent it is contradictory for something to exist prior to its production]
.
\ 263.
\ If they are impermanent
\ How can it be said effects exist?
\ That which has a beginning and end
\ is called impermanent in the world.
.
L6: [b. Refuting the assertions of Sautrantikas and so forth]
.
\ 264.
\ Liberation will occur without exertion.
\ For the liberated there is no future,
\ Or otherwise, if this were so,
\ Desire would arise without attachment.
.
L4: [B. Refutation by examining whether the effect exists or not]
.
\ 265.
\ For those who assert effects exist,
\ And for those who assert they do not exist,
\ Adornments like pillars and so forth
\ For a home are purposeless.
.
L4: [C. Refuting a truly existent present]
.
\ 266.
\ The transformation of things also
\ Is not perceived even by the mind.
\ Those who lack wisdom nevertheless
\ Think that the present exists.
.
L3: [II. Refuting the proof [of substantially established time]]
L4: [A. Refuting existence of substantially established functional things as a basis for time]
L5: [1. Refutation by examining whether or not things have duration]
L6: [a. Actual meaning]
.
\ 267.
\ How can there be things with no duration?
\ Being impermanent, how can they endure?
\ If they had duration first,
\ They would not grow old in the end.
.
L6: [b. Proving that duration is not inherently existent]
.
\ 268.
\ Just as a single consciousness
\ Cannot apprehend two objects,
\ Similarly two consciousnesses
\ Cannot apprehend one object.
.
L5: [2. Refutation by examining whether or not time has duration]
.
\ 269.
\ If time has duration
\ Duration is not time.
\ If it has not, without duration
\ There will also be no end.
.
L5: [3. Refutation by examining whether things and impermanence are one or different]
.
\ 270.
\ If impermanence and things are separate
\ Things are not impermanent.
\ If they are one, since things are precisely that which is
\ Impermanent, how can they have duration?
.
L5: [4. Refutation by examining which is stronger, duration or impermanence]
L6: [a. Consequence that subsequent reversal is unfeasible if impermanence is weaker]
.
\ 271.
\ If duration is not weak
\ Because impermanence is weak,
\ Why should a reversal
\ Afterwards be seen?
.
L6: [b. Consequence that nothing will have duration if impermanence is stronger]
.
\ 272.
\ If impermanence is not weaker
\ And is present in all things,
\ None of them will have duration
\ Or nor all are impermanent.
.
L6: [c. Consequence that what was permanent will later be impermanent if duration is stronger]
.
\ 273.
\ If there is always impermanence
\ There cannot always be duration,
\ or else that which was permanent
\ later becomes impermanent.
.
L5: [5. Refuting that both exist together]
.
\ 274.
\ If things have duration
\ And impermanence together,
\ Either it is wrong that things are impermanent,
\ or duration is a fallacy.
.
L4: [B. Refuting proof based on memory of the past]
.
\ 275.
\ Things seen do not reappear,
\ Nor does awareness arise again.
\ Thus memory is in fact deceived
\ With regard to a deceptive object.
.
L3: [The summarizing stanza:]
.
\ Not knowing how to posit continuity and transitoriness,
\ They say time is permanent and the three times exist substantially.
\ Having understood that phenomena are like optical illusions,
\ Learn how the three times are perceived.
.
\ This is the eleventh chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on refuting time.
.
.

.

L2: [[[Chapter]] 12 - Refuting Wrong Views – We need a gradual path combining virtuous methods and wisdom. There is no final view to arrive to. -- P.239]
L3: [I. Why most ordinary people do not follow this teaching]
L4: [A. Difficulty of finding a listener with the prerequisite qualities]
L5: [1. Prerequisite qualities of the listener]
.
\ 276.
\ An unprejudiced, intelligent and interested
\ Listener is called a vessel.
\ Neither the teacher's nor the student's
\ Good qualities will be taken as faults.
.
L5: [2. Disadvantages of not possessing the prerequisite qualities]
.
\ 277.
\ He explained existence and its causes,
\ The means to peace and peace itself.
\ What people do not understand
\ Is seen as the Subduer's [fault].
.
L5: [3. Eliminating arguments]
L6: [a. Proving the Subduer's omniscience]
L7: [(1) Appropriateness of being glad about the teaching of emptiness which annihilates suffering and its sources]
.
\ 278.
\ These strange people all agree that by
\ Giving up everything one attains nirvana.
\ For what reason do they dislike
\ That which puts an end to all?
.
L7: [(2) Why there is no liberation in any teaching other than the Teacher's]
.
\ 279.
\ How will one who does not know
\ The means to give it up, do so?
\ Certainly, therefore, the Subduer said
\ There is no peace in any other [[[teaching]]].
.
L7: [(3) Means to gain certainty regarding extremely hidden matters taught by the Teacher]
.
\ 280.
\ Whoever doubts what the Buddha said
\ About that which is hidden
\ Should rely on emptiness
\ And gain conviction in him alone.
.
L6: [b. Showing that others' teachers are not authentic]
.
\ 281.
\ Those who find it hard to see
\ This world are ignorant of others.
\ Those who follow them will be
\ Misled for a very long time.
.
L4: [B. Difficulty of understanding the meaning of the fundamental mode of existence]
L5: [1. Why emptiness is feared]
L6: [a. Why some, although seeking liberation, follow the Forders]
.
\ 282.
\ The unwise take no delight in letting
\ Their mind follow a guide
\ Who has done that which is
\ Most difficult -- attained nirvana.
.
L6: [b. Recognizing a person who fears emptiness]
.
\ 283.
\ When it is not seen, fear does not begin.
\ When seen, it stops completely.
\ Thus one can say with certainty;
\ Those who know a little are afraid.
.
L6: [c. Why childish people fear emptiness]
.
\ 284.
\ Childish beings are certainly only
\ Familiar with that which involves them.
\ Because of unfamiliarity
\ They fear that which extricates them.
.
L5: [2. Faults of impeding others' understanding of emptiness]
.
\ 285.
\ If someone who is shrouded in
\ Complete ignorance and impedes suchness
\ Will not even attain good fortune,
\ What need to mention liberation?
.
L5: [3. Taking care to lapse from the view of suchness]
.
\ 286.
\ Lapsing from ethics is preferable
\ To lapsing from the view.
\ Through ethics one gains a high rebirth;
\ The supreme state is reached by means of the view.
.
L5: [4. Stages leading towards suchness]
.
\ 287.
\ For the unreceptive, conceptions of a self are best;
\ To teach them selflessness is not.
\ They would go to bad rebirths,
\ While the extraordinary attain peace.
.
L5: [5. Recognizing suchness]
L6: [a. Recognizing the fundamental mode of existence]
.
\ 288.
\ There is no other door to peace,
\ And it destroys wrong views.
\ That which is the object of
\ All Buddhas is called selflessness.
.
L6: [b. Why fear arises in the weak]
.
\ 289.
\ The unreceptive are terrified
\ Just by its very name.
\ What so-called strong man is seen
\ Who does not frighten the weak?
.
L4: [C. The profound is not taught for the sake of argument]
L5: [1. Although not taught for the sake of debate this very teaching burns up wrong contentions]
.
\ 290.
\ This principle is not taught
\ By Tathagatas for the sake of debate,
\ Yet it burns up others' contentions
\ As fire does its fuel.
.
L5: [2. Why this is so]
L6: [a. Actual meaning]
.
\ 291.
\ Whoever knows this teaching
\ Will not relish others.
\ Thus to me this teaching seems
\ Like the door to destruction.
.
L6: [b. Why the Exalted do not experience fear]
.
\ 292.
\ For those who think there is
\ In reality no self and abide in this thought,
\ How will existence cause pleasure
\ Or non-existence cause fear?
.
L5: [3. Appropriateness of compassion for those following wrong paths]
.
\ 293.
\ Seeing the many Forders
\ Who are seeds of futility,
\ Who would not feel pity
\ For people who long for a teaching?
.
L4: [D. Showing the comparative subtlety and coarseness of our own and others' teaching]
L5: [1. General explanation of why those of inferior intelligence value others' teaching but not the Buddha's]
.
\ 294.
\ The teaching of the Sakyas,
\ Nirgranthas and Brahmins are perceived
\ By the mind, the eyes and the ears.
\ Thus the Subduer's teaching is subtle.
.
L5: [2. Specific explanation]
L6: [a. Those seeking liberation should not try these systems]
.
\ 295.
\ Brahmin practices are said
\ Mainly to be an outward show.
\ The practices of Nirgranthas
\ Are said to be mainly stultifying.
.
L6: [b. How those of inferior intelligence develop respect]
.
\ 296.
\ Brahmins are revered
\ Because they adopt the orthodox.
\ Nirgranthas are pitied
\ Because they adopt the deluded.
.
L6: [c. Why those systems are not excellent teaching]
.
\ 297.
\ Suffering is a maturation
\ And thus is not virtuous.
\ Similarly, birth too is not virtuous,
\ Being a maturation of actions.
.
L3: [II. Exposition of good explanation in brief]
L4: [A. Actual meaning]
.
\ 298.
\ In brief Tathagatas explain
\ VIRTUE AS NON-VIOLENCE
\ And EMPTINESS AS NIRVANA --
\ Here there are only these two.
.
L4: [B. Why outsiders do not appreciate the Teacher's doctrine]
.
\ 299.
\ To ordinary people their own position,
\ Like their birthplace, is attractive.
\ Why would you find attractive
\ That which precludes it?
.
L3: [III. Advising those who seek emancipation to adopt good explanations]
.
\ 300.
\ The intelligent who seek what is good
\ Adopt what is worthwhile even from others.
\ Does the sun not belong to all
\ On earth who have sight?
.
L3: [The summarizing stanza:]
.
\ Become a proper vessel for good explanation
\ And learned in the non-inherent existence of dependent arising,
\ The final object of the path that severs worldly existence,
\ The understanding of which frees from attachment to extreme views.
.
\ This is the twelfth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on refuting views.
.
.

.

L2: [[[Chapter]] 13 - Refuting Truly Existent Sense Organs and Objects – Refuting direct objective perception of an external reality independent of the mind and karma. Everyting is like an illusion. - P.251]
L3: [I. Extensively explaining the reasoning that refutes true existence]
L4: [A. Refuting true existence of that which is apprehended: the sense objects]
L5: [1. General refutation]
L6: [a. Actual meaning]
L7: [(1) Refuting that a sense consciousness directly perceives a pot existing by way of its own character]
.
\ 301.
\ When seeing its form, one does not in fact
\ See the whole pot. Who that knows
\ Reality would claim that the pot
\ Is DIRECTLY PERCEPTIBLE also?
.
L7: [(2) Applying this reasoning to other instances]
.
\ 302.
\ By means of this very analysis
\ Those with superior intelligence
\ Should refute individuality
\ All that is fragrant, sweet and soft.
.
L7: [(3) Absurdity of positing that other parts are seen because visible form existent by way of its own character is seen]
.
\ 303.
\ If because the form is seen
\ Everything is seen,
\ Why because of what is not seen
\ Would the form not be unseen?
.
L7: [(4) Refuting direct perception of just visible form existent by way of its own character]
.
\ 304.
\ There is no direct perception
\ of just the form alone,
\ Because it has a close and distant
\ As well as a central part.
.
L7: [(5) Showing that the proof and what is to be proved are alike]
.
\ 305.
\ This also applies when one examines
\ Whether particles have parts or not.
\ Thus to prove a thesis by that
\ Which must be proved is not feasible.
.
L7: [(6) Showing other lines of reasoning]
.
\ 306.
\ EVERYTHING TOO IS A COMPONENT
\ AS WELL AS BEING A COMPOSITE.
\ Thus even a spoken syllable
\ Does not have existence here.
.
L5: [2. Individual refutations]
L6: [a. Refuting that sense organs apprehend objects existing by way of their own entity]
L7: [(1) Refuting truly existent visible objects]
L8: [(a) Refuting objects]
L9: [1: Refuting our own sectarians' contentions]
L9: [a: Refutation by examining whether the color and shape constituting a visible form existing by way of its own character taken as object of apprehension by a visual consciousness are inherently one or different]
.
\ 307.
\ If a shape is distinct from color
\ How is shape apprehended?
\ If not distinct, why would the body
\ Not also apprehend color?
.
L9: [b: Refutation through the consequence that because the elements are present, a visual consciousness taking a visible form as its object would apprehend both]
.
\ 308.
\ Only the form is visible
\ But the form's causes are not seen.
\ If indeed it is thus,
\ Why are both not also
\ Perceived by just the eyes?
.
L9: [c: Showing what invalidates this contention]
.
\ 309.
\ Earth is seen as firm and stable
\ And is apprehended by the body.
\ Only that which is tangible
\ Is referred to as earth.
.
L9: [2: Refuting contentions of other sectarians]
.
\ 310.
\ Since it was produced as something visible,
\ It is of no use at all to the pot.
\ As with the production of visibility,
\ It lacks even the entity of existence.
.
L8: [(b) Refuting that which perceives objects]
L9: [1: Refuting that the eye is by way of its own entity an instrument of looking at form]
.
\ 311.
\ The eye, like the ear, is an outcome of
\ The elements. The eyes see while the others do not.
\ Certainly therefore the Subduer said
\ The fruition of actions is inconceivable.
.
L9: [2: Refuting consciousness as agent]
.
\ 312.
\ Because the conditions are incomplete
\ There is no awareness before looking,
\ While afterwards awareness is of no use.
\ The instrument is of no use in the third case.
.
L9: [3: Refuting the eye as agent]
L9: [a: Absurdity if the eye travels to look at visible form]
.
\ 313.
\ If the eye travels, that which is
\ Distant would take long to see.
\ Why are extremely close
\ And very distant forms not clear?
.
L9: [b: Purposelessness if it travels to look at the form after it is seen]
.
\ 314.
\ If the eye travels when the form is seen
\ Its movement is of no benefit.
\ Alternatively it is false to say
\ What it intends to view is ascertained.
.
L9: [c: Consequence that all objects would be seen if the eye by way of its own entity perceived form without traveling]
.
\ 315.
\ If the eye perceives without traveling
\ It would see all these phenomena.
\ For that which does not travel there is
\ Neither distance not obscuration.
.
L9: [4: Consequence that the eye is an instrument of looking in relation to the eye]
.
\ 316.
\ If the nature of all things
\ First appears in themselves,
\ Why would the eye not
\ Be perceived by the eye itself?
.
L9: [5: Refuting a combination of three factors as the instrument of looking at visible form]
.
\ 317.
\ The eye does not have consciousness
\ And consciousness lacks that which looks.
\ If form has neither of these,
\ How can they see form?
.
L7: [(2) Refuting truly existent auditory objects]
L8: [(a) Refutation by examining whether sound is a maker of noise]
.
\ 318.
\ If sound makes a noise as it travels
\ Why should it not be a speaker?
\ Yet if it travels noiselessly, how could
\ Awareness arise in relation to it?
.
L8: [(b) Refutation by examining whether or not sound is apprehended through contact]
.
\ 319.
\ If sound is apprehended through contact,
\ What apprehends the beginning of sound?
\ If sound does not come alone,
\ How can it be apprehended in isolation?
.
L8: [(c) Showing the flaws of this contention]
.
\ 320.
\ While sound is not heard, it is not sound.
\ It is impossible
\ For that which is not sound
\ Finally to turn into sound.
.
L6: [b. Refuting apprehension by mental consciousness]
.
\ 321.
\ Without the sense organs what will mind
\ Do after it has gone?
\ If it were so, why would that which lives
\ Not always be without mind?
.
L4: [B. Refuting true existence of that which perceives objects]
L5: [1. Defining the aggregate of recognition]
.
\ 322.
\ An object already seen
\ Is perceived by mind like a mirage.
\ That which posits all phenomena
\ Is called the aggregate of recognition.
.
L5: [2. Refuting it true existence]
.
\ 323.
\ In dependence upon the eye and form
\ Mind arises like an illusion.
\ It is not reasonable to call
\ Illusory that which has existence.
.
L4: [C. Showing that lack of true existence is, like magic, a cause for amazement]
.
\ 324.
\ When there is nothing on earth
\ That does not amaze the wise,
\ Why think cognition by the senses
\ And suchlike are amazing.
.
L3: [II. Showing that emptiness of true existence is like magical illusions and so forth]
.
\ 325.
\ The firebrand's ring are magical creations,
\ Dreams, illusions, and the moon in water,
\ Mists, echoes, mirages, clouds
\ And worldly existence are alike.
.
L3: [The summarizing stanza:]
.
\ Thus in the illusory city of the three false worlds
\ Manipulated by the puppeteer of karmic action
\ The smell-eater maiden performs her illusory dance.
\ Amazing that desire should chase a mirage!
.
\ This is the thirteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of sense organs and objects.
.
.

.

L2: [[[Chapter]] 14 - Refuting Extreme Conceptions [of inherent existence and complete non-existence …] – The perfection of wisdom: non-duality of dependent origination and emptiness - P.265]
L3: [I. Proving that functional things are empty of inherent existence]
L4: [A. Brief exposition]
.
\ 326.
\ IF A THING DID NOT DEPEND
\ ON ANYTHING ELSE AT ALL
\ IT WOULD BE SELF-ESTABLISHED,
\ BUT SUCH A THING EXISTS NOWHERE.
.
L4: [B. Extensive explanation]
L5: [1. Refuting a truly existent composite by examining the four possibilities [same, different, one owning the other or vice versa]]
L6: [a. Exposition]
.
\ 327.
\ "The form is a pot" -- they are not one.
\ The pot that has form is not separate.
\ The pot does not have form,
\ Not does the form have a pot.
.
L6: [b. Explanation]
L7: [(1) Refuting other sectarians]
L8: [(a) Refuting the characteristics]
L9: [1: Refuting the substantial entity as basis for a distinct generality]
.
\ 328.
\ Since the two are seen to have dissimilar
\ Characteristics, if the pot is separate
\ From existence, why would existence
\ Not also be separate from the pot?
.
L9: [2: Refuting it as a basis for distinct attributes]
L9: [a: Actual meaning]
.
\ 329.
\ If one is not accepted as the pot
\ The pot is not one.
\ Moreover possession is not reciprocal,
\ Therefore also it is not one.
.
L9: [b: Inconsistency with the assertion that one attribute cannot rely on another attribute]
.
\ 330.
\ If the form is the size of the substance,
\ Why is the form not large?
\ If the opponent were not different
\ Scriptural sources could be cited.
.
L8: [(b) Refuting that which is characterized]
.
\ 331.
\ BY VIRTUE OF ITS CHARACTERISTIC
\ THE CHARACTERIZED DOES NOT EXIST.
\ Such a thing has no existence
\ As something different from number and so forth.
.
L7: [(2) Refuting our own sectarians]
L8: [(a) Extensively refuting the composite as a truly existent single unit]
L9: [1: Refutation by examining for oneness or difference]
.
\ 332.
\ Because the pot is not separate
\ From its characteristics, it is not one.
\ If there is not a pot for each,
\ Plurality is not feasible.
.
L9: [2: Refuting the composite as a truly existent single unit through the coming together of its constituents]
L9: [a: Actual refutation]
.
\ 333.
\ The tangible and the intangible
\ Cannot be said to coalesce.
\ Thus it is in no way feasible
\ For these forms to coalesce.
.
L9: [b: Refuting the rejoinder]
.
\ 334.
\ Form is a component of the pot
\ And thus, for a start, is not the pot.
\ SINCE THE COMPOUND DOES NOT EXIST,
\ NEITHER DO THE COMPONENTS.
.
L9: [3: Showing other reasoning which refutes the composite as a truly existent single unit]
L9: [a: Consequence that everything is a pot if the pot has true existence]
.
\ 335.
\ If the definition of form
\ Applies without incongruity
\ To all forms, for what reason
\ Is one a pot and not all others?
.
L9: [b: Consequence that the eight substantial particles of the pot are one]
.
\ 336.
\ If you assert that form is distinct from
\ Taste and so forth but not from the pot,
\ How can that which does not exist
\ Without these not be distinct from form?
.
L9: [4: Refuting truly existent production of the pot from its causes]
.
\ 337.
\ The pot has no causes
\ And is itself not an effect.
\ Thus there is no pot at all
\ Apart from form and so forth.
.
L9: [5: Refuting truly existent production by virtue of dependence on parts]
.
\ 338.
\ If the pot exists by virtue of its causes
\ And those causes by virtue of others,
\ How can that which does not exist
\ By virtue of itself produce something disparate?
.
L8: [(b) Briefly refuting that though there are many components, the composite is a truly existent single unit]
.
\ 339.
\ Though they meet and come together
\ Form cannot be smell.
\ Therefore like the pot
\ The composite cannot be one.
.
L5: [2. Refuting truly existent components]
L6: [a. Just as a composite does not exist truly apart from visible form, smell and so forth, there are no truly existent elemental derivatives that do not rely on the elements]
.
\ 340.
\ Just as the pot does not exist
\ Apart from form and so forth,
\ Likewise form does not exist
\ Apart from air and so forth.
.
L6: [b. Refuting truly existent elements]
.
\ 341.
\ That which is hot is fire but how
\ Can that burn which is not hot?
\ Thus so-called fuel does not exist,
\ And without it fire too does not.
.
L6: [c. Refuting the rejoinder]
.
\ 342.
\ Even if it is hot only when
\ Overpowered, why is it not fire?
\ Yet if not hot, to say fire contains
\ Something else is not plausible.
.
L6: [d. Refuting a fire particle as truly existent fire]
.
\ 343.
\ If the particle has no fuel
\ Fire without fuel exists.
\ If even it has fuel, a single-natured
\ Particle does not exist.
.
L5: [3. Refutation by examining for singleness or plurality]
L6: [a. Refuting truly existent functional phenomena through the reason of being neither one nor many]
.
\ 344.
\ When different things are examined
\ None of them have singleness.
\ Because there is no singleness
\ There is no plurality either.
.
L6: [b. This fallacy equally applies to other sectarians]
.
\ 345.
\ Though they assert that where there are none
\ Of those things there is singleness,
\ Singleness does not exist
\ Since everything is threefold.
.
L5: [4. Applying reasoning which negates the four possibilities in [all] other cases [, with any duality.]]
.
\ 346.
\ THE APPROACH OF EXISTENCE, NON-EXISTENCE,
\ BOTH EXISTENCE AND NON-EXISTENCE, AND NEITHER,
\ SHOULD ALWAYS BE APPLIED BY THOSE
\ WITH MASTERY TO ONENESS [I.E. EMPTINESS] AND SO FORTH.
.
L3: [II. Showing the cause for mistaking functional things as permanent and truly existent]
.
\ 347.
\ When the continuum is misapprehended,
\ Things are said to be permanent.
\ Similarly when composites are
\ Misapprehended, things are said to exist.
.
L3: [III. Briefly showing the reasoning that establishes absence of true existence]
.
\ 348.
\ ANYTHING THAT HAS DEPENDENT ARISING
\ IS NOT INDEPENDENT.
\ ALL THESE ARE NOT INDEPENDENT,
\ THEREFORE THERE IS NO SELF.
.
L3: [IV. Showing the need to understand absence of true existence]
L4: [A. Inherently existent dependent arising is not seen by the Exalted]
.
\ 349.
\ Things do not assemble
\ Unless there is an effect.
\ Aggregation for an effect
\ Is not included for the Exalted.
.
L4: [B. Release from worldly existence is gained through understanding emptiness]
.
\ 350.
\ THE AWARENESS THAT IS THE SEED OF EXISTENCE
\ HAS OBJECTS AS ITS SPHERE OF ACTIVITY.
\ WHEN SELFLESSNESS IS SEEN IN OBJECTS,
\ THE SEED OF EXISTENCE IS DESTROYED.
.
L3: [The summarizing stanza:]
.
\ All who have gained a free and fortunate human body,
\ Following the reasoning of Nagarjuna and his son,
\ SHOULD UNDERSTAND EMPTINESS TO MEAN DEPENDENT ARISING.
\ Who would not make an effort to achieve this end?
.
\ This is the fourteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of extreme conceptions.
.
.

.

L2: [[[Chapter]] 15 - Refuting Truly Existent Characteristics [of products] – Production / origination, duration, cessation - P.277]
L3: [I. Extensively establishing dependent arising which are not inherently produced as existing in the manner of a magicians's illusions]
L4: [A. Specific refutation of inherent production]
L5: [1. Extensive explanation]
L6: [a. Refutation by examining whether that which exists or does not exist is produced]
L7: [(1) Reason refuting production of that which exists or does not exist]
.
\ 351.
\ How can the non-existent be produced,
\ If what does not exist at the last is produced?
\ How can that which exists be produced,
\ If what exists from the outset is produced?
.
L7: [(2) Establishing its mode [of operation]]
.
\ 352.
\ Since the effect destroys the cause,
\ That which does not exist will not be produced.
\ Nor will that which exists be produced
\ Since what is established needs no establisher.
.
L7: [(3) Refutation by examining the time of production]
.
\ 353.
\ There is no production at that time,
\ Nor is there production at another.
\ If not produced at that time nor another,
\ When will there ever be production?
.
L7: [(4) Refutation by examining the thing itself and another thing]
.
\ 354.
\ Just as there is no production
\ Of that as the thing it is,
\ Neither is it produced
\ As something else.
.
L6: [b. Refutation by examining the beginning, middle and end]
.
\ 355.
\ The first, intermediate and last
\ Are not possible prior to production.
\ How can each begin
\ Without the other two?
.
L6: [c. Refutation by examining both self and other]
.
\ 356.
\ The thing itself does not occur
\ Without other things.
\ Thus there is no coming into existence
\ Either from self or from other.
.
L6: [d. Refutation by examining sequentiality and simultaneity]
L7: [(1) Actual meaning]
.
\ 357.
\ It cannot be said to exist
\ Before, after or simultaneously.
\ Therefore production does not occur
\ Simultaneously with the pot.
.
L7: [(2) Refuting proof of inherent production]
.
\ 358.
\ That which was previously produced
\ Was not old when first produced.
\ Also that which afterwards has been
\ Constantly produced is not old.
.
L6: [e. Refutation by examining the three times]
.
\ 359.
\ A present thing does not
\ Come into existence from itself,
\ Not come into existence from the future,
\ And also not from the past.
.
L5: [2. Summarized meaning: showing the effects of refuting production]
.
\ 360.
\ There is NO COMING of the produced,
\ Likewise NO GOING of that which has ceased.
\ Since it is thus, why should existence
\ Not be like a magician's illusions?
.
L4: [B. General refutation of inherently existent production, duration and disintegration]
L5: [1. Refutation of inherently existent characteristics by examining sequentiality and simultaneity]
.
\ 361.
\ PRODUCTION, DURATION AND DISINTEGRATION
\ DO NOT OCCUR simultaneously.
\ If they are not consecutive either,
\ When can they ever occur?
.
L5: [2. Refutation through the consequence of infinite regress of the characteristics]
.
\ 362.
\ If for production and all the others,
\ All of these occurred again,
\ Disintegration would seem like production
\ And duration like disintegration.
.
L5: [3. Refutation by examining whether they are one or different]
.
\ 363.
\ If that which is characterized is said to be
\ Different from its characteristics,
\ How can the characterized be impermanent?
\ Alternatively, existence of all four is unclear.
.
L5: [4. Refutation by examining whether they are existent or non-existent by way of their own entity]
L6: [a. Refuting that production is truly existent because there are truly existent producing causes]
.
\ 364.
\ A thing is not produced from a thing
\ Nor is a thing produced from a non-thing.
\ A non-thing is not produced from a non-thing
\ Nor is a non-thing produced from a thing.
.
L6: [b. Production and so forth are neither truly existent things nor non-things]
.
\ 365.
\ A thing does not become a thing,
\ Nor does a non-thing become a thing.
\ A non-thing does not become a non-thing,
\ Nor does a thing become a non-thing.
.
L4: [C. Refuting that what is in the process of being produced is being produced inherently]
L5: [1. Brief explanation]
.
\ 366.
\ A thing in the process of production
\ Since half-produced, is not being produced.
\ Alternatively it follows that everything
\ Is in the process of being produced.
.
L5: [2. Extensive explanation]
L6: [a. Refutation by examining that which is in the process of being produced]
.
\ 367.
\ That which has the nature of presently being produced
\ Is not in the process of production,
\ Nor is that in the process of production
\ Which lacks the nature of presently being produced.
.
L6: [b. Refuting the assertion that a thing existing between past and future is that which is in the process of being produced]
.
\ 368.
\ For anyone to whom the two are
\ Impossible without an intermediate,
\ There is nothing in the process of production,
\ For it too would have an intermediate.
.
L6: [c. Refuting the assertion that a thing before it is produced is what is in the process of being produced]
.
\ 369.
\ Since the process of production is the arising
\ of the produced through cessation,
\ That which is presently being produced
\ Appears to be a different entity.
.
\ 370.
\ When a thing is produced there cannot be
\ Anything in the process of production.
\ If the produced is in the process
\ of production, why is it being produced?
.
L6: [d. Refuting the assertion that the unproduced is what is in the process of being produced]
L7: [(1) Actual meaning]
.
\ 371.
\ A thing in the process of production is said
\ To be the entirely unproduced arising.
\ Since there is no difference, why should the pot
\ Not be considered as non-existent?
.
L7: [(2) Refuting the justification]
.
\ 372.
\ That which is presently being produced,
\ Though incomplete, is other than unproduced.
\ Yet also since other than produced,
\ The unproduced is being produced.
.
L7: [(3) Necessity of accepting that the unproduced is being produced, if that which is in the process of being produced is produced by way of its own entity]
.
\ 373.
\ That which is presently being produced,
\ Though not yet existent, is later said to exist.
\ The unproduced is thus being produced --
\ But the non-existent does not arise.
.
L5: [3. Summarized meaning]
.
\ 374.
\ The complete is called existent.
\ The uncompleted is called non-existent.
\ When there is nothing in the process of production
\ What is being referred to as such?
.
L3: [II. Concluding summary of the refutations of inherent existence [of production / origination, duration, cessation]]
.
\ 375.
\ Since without a cause
\ There is no effect,
\ BOTH STARTING AND STOPPING
\ ARE NOT FEASIBLE.
.
L3: [The summarizing stanza:]
.
\ PRODUCTION AND DISINTEGRATION OF COMPOSITE THINGS
\ ARE LIKE DREAMS AND LIKE ILLUSION.
\ When they are mere terms and mere imputation,
\ How could non-products be truly existent?
.
\ This is the fifteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of that which constitutes products.
.
.

.

L1: [Section II - B : Showing how to meditate on settling [the procedure between] spiritual guides and students by way of [explaining] the purpose of the chapters and eliminating remaining counter-arguments by misguided opponents.]
L2: [[[Chapter]] 16 - Refuting Remaining Counter-Arguments – The dharma door of non-duality and the irrefutability of the Middle Way - P.289]
L3: [I. Briefly explaining the purpose of writing these chapters]
.
\ 376.
\ For various reasons, that which is empty
\ Appears nonetheless as if not empty.
\ These are refuted individually
\ By all the chapters.
.
L3: [II. Eliminating remaining counter-arguments raised by misguided opponents]
L4: [A. Refuting reasoning to negate emptiness]
L5: [1. Impossibility of refuting the thesis of emptiness]
L6: [a. Actual meaning]
.
\ 377.
\ When the author and subject also exist
\ It is incorrect to call them empty.
\ Also with regard to these three, whatever
\ Arises in dependence does not exist.
.
L6: [b. Refutation by virtue of parity]
.
\ 378.
\ If through flaws concerning emptiness
\ [Things] were established as not empty,
\ Why would emptiness not be established
\ Through flaws concerning lack of emptiness?
.
L5: [2. Impossibility of proving the thesis of non-emptiness]
L6: [a. Actual meaning]
.
\ 379.
\ In refuting the thesis of others
\ And in proving your own thesis,
\ If on the one hand you like to disprove,
\ Why do you not like to prove?
.
L6: [b. Refuting the justification]
.
\ 380.
\ When thoroughly investigated,
\ The non-existent is not a thesis.
\ Then all three, such as oneness,
\ Also are not theses.
.
L5: [3. Refuting other reasoning]
L6: [a. Invalidity of negating emptiness of true existence by reason of direct perception]
.
\ 381.
\ Where a pot is directly perceptible,
\ The argument of emptiness is meaningless.
\ Here reasons appearing in textual systems
\ Are not [acceptable]; elsewhere they are.
.
L6: [b. Since emptiness exists, its opposite, true existence, is not feasible]
.
\ 382.
\ When there is nothing that is not empty,
\ How can emptiness be so?
\ When the one does not exist,
\ Why should the antidote exist?
.
L4: [B. Refuting adherence to theses which fall into extremes]
L5: [1. Actual refutation – [the dharma door of non-duality]]
L6: [a. Refuting that the non-thesis is a thesis]
.
\ 383.
\ If there were a thesis, absence of the thesis
\ Would in entity be a thesis,
\ But where there is no thesis
\ What can be the counter-thesis?
.
L6: [b. Refuting proof that there are truly existent things]
L7: [(1) It is not feasible that there is true existence on the grounds that specific functional things are truly existent]
.
\ 384.
\ How can fire be hot,
\ When things do not exist?
\ This was refuted above: it was said
\ That even hot fire does not exist.
.
L7: [(2) Refuting the four extremes by reasoning]
.
\ 385.
\ If through seeing things one could refute
\ The statement that things do not exist,
\ Who then sees the elimination
\ Of fallacies regarding ALL FOUR THESES.
.
L7: [(3) Not even the smallest particle of true existence can be observed]
.
\ 386.
\ When there is nowhere, even in particles,
\ A truly existent entity, how can it occur?
\ Even for Buddhas, it does not exist.
\ Thus it is irrelevant.
.
L6: [c. Showing that everything is equally free from extremes]

L7: [(1) Actual meaning]
.
\ 387.
\ If they are not twofold, how can
\ Anything have an existent entity?
\ If that is reasonable to you also,
\ Why raise further arguments?
.
L7: [(2) Inappropriateness of asserting differentiation of truly existent and not truly existent with regard to any phenomenon]
.
\ 388.
\ Regarding the non-functional [aspect] of all things,
\ Differentiation are inappropriate.
\ That which is seen in all substantial entities
\ Is not differentiable.
.
L5: [2. Refuting the justification]

L6: [a. Appropriateness of accepting the thesis of emptiness of true existence]
.
\ 389.
\ If owing to non-existence you claim
\ No reply is made to the other's thesis,
\ Why would you not also prove
\ Your own thesis which is refuted by reasons?
.
L6: [b. Difficulty of finding a thesis refuting emptiness of true existence]
.
\ 390.
\ Though the world says it is easy
\ To find reasons with which to refute,
.
\ Why can the errors regarding
\ The others' thesis not be stated?
.
L4: [C. Showing parity of reasoning with regard to true existence or lack of true existence]

L5: [1. Both emptiness of true existence and true existence are either equally established or not established merely by words]
.
\ 391.
\ If just by saying "They exist"
\ Things really did exist,
\ Why should they not also be non-existent
\ Just by saying "They do not exist"?
.
L5: [2. Mere designation as truly existent will not make it so]
.
\ 392.
\ If a thing is not non-existent
\ Because the term "existent" is ascribed,
\ Neither is it existent
\ because the term "existent" is applied.
.
L5: [3. If there were true existence because ordinary people use the verbal convention that things are truly existent, then being conventionally existent they could not exist as their own suchness]
.
\ 393.
\ If everything is a convention
\ Because expressed by ordinary people,
\ How can anything which exists
\ As [its own] suchness be a convention?
.
L4: [D. Refuting non-existence as the thesis]
L5: [1. Refuting that negation of truly existent things makes things utterly non-existent]
.
\ 394.
\ If things are non-existent because
\ Things all do not exist,
\ In that case it is incorrect that all these
\ Concern the non-existence of things.
.
L5: [2. As there are no truly existent things that which is non-functional cannot be truly existent either]
.
\ 395.
\ Since a thing does not exist
\ A non-thing cannot exist.
\ Without a thing's existence,
\ How can a non-thing be established?
.
L4: [E. Refuting that things are not empty because analogies and reasons to establish emptiness exist]
L5: [1. Showing the invalidity in the form of absurd consequences [of asserting that] there is true existence because there are reasons]
.
\ 396.
\ If things are not empty because
\ They are empty by virtue of reasons,
\ The thesis would not be distinct from the reasons,
\ And thus the reasons would not exist.
.
L5: [2. Showing the invalidity in the form of absurd consequences [of asserting that] things are not empty because there are analogies]
.
\ 397.
\ If things are not empty because
\ There are analogies for emptiness,
\ Can one say, "Just like the crow,
\ So too the self is black"?
.
L4: [F. Explaining the purpose of teaching emptiness]
.
\ 398.
\ If things exist inherently
\ What good is it to perceive emptiness?
\ Perception by way of conception binds.
\ This is refuted here.
.
L4: [G. Showing that conceptions of extremes of existence are erroneous]
.
\ 399.
\ To say one exists and the other does not
\ Is neither reality nor the conventional.
\ Therefore it cannot be said
\ That this exists but that does not.
.
L4: [H. Impossibility of refuting through reasoning that which is free from extremes]
.
\ 400.
\ AGAINST ONE WHO HOLDS NO THESIS THAT [THINGS]
\ EXIST, DO NOT, OR DO AND DO NOT EXIT,
\ COUNTER-ARGUMENTS CANNOT BE RAISED
\ NO MATTER HOW LONG [ONE TRIES].
.
L3: [The summarizing stanza:]
.
\ The sun's light dispels all darkness.
\ Darkness has no power to destroy the sun's light.
\ The correct view destroys all extreme conceptions,
\ Banishing any opportunity for controversy.
.
\ This is the sixteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on settling [the procedure between] spiritual guides and students.
.
.

.

L1: [The Colophon - P.301]
.
\ This concludes the Treatise of Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas from the mouth of Aryadeva, the spiritual son at the Exalted Naga's feet. He was born miraculously from the heart of a lotus on the island of Sinhala. Having crossed the ocean of our own and others' tenets himself, he made the Middle Way most clear by distinguishing between correct and incorrect views.
.
\ It was translated and [the meaning] settled in the temple of Ratnaguptavihara in the center of the glorious Kasmicri city of Anupamapura by the Indian abbot Suksmajana and the Tibetan translator Ba-tsap Nyi-ma-rak.

[End]

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Difference between revisions of "The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas (catuhsataka sastra karika nama) Aryadeva"

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@@ Line 1: / Line 1: @@
@@ Line 8: / Line 12: @@
 L1: [Prologue – P.57]
 .
-\          Homage to the foremost excellent ones
+\          Homage to the foremost {{Wiki|excellent}} ones
-\          who possess great compassion.
+\          who possess [[great compassion]].
 .
 .
@@ Line 17: / Line 21: @@
 <poem>
-L1: [Part I : Explaining the Stages of the Paths dependent on conventional truths (accumulating merit)]
+L1: [Part I : Explaining the Stages of the [[Paths]] dependent on [[conventional truths]] (accumulating [[merit]])]
-L1: [Section I - A : Showing how the aspiring altruistic intention [bodhicitta] is generated after training in the attitudes of a person of intermediate capacity by explaining elimination of the four errors.]
+L1: [Section I - A : Showing how the aspiring {{Wiki|altruistic}} [[intention]] [[[bodhicitta]]] is generated after {{Wiki|training}} in the attitudes of a [[person]] of [[intermediate]] capacity by explaining elimination of the four errors.]
-L2: [Chapter 1 - Abandoning Belief in Permanence / Death & everything is impermanent - P.65]
+L2: [[[Chapter]] 1 - [[Abandoning]] [[Belief]] in [[Permanence]] / [[Death]] & everything is [[impermanent]] - P.65]
-L3: [I. Brief explanation urging conscientious effort on the path to liberation by being mindful of death - 1]
+L3: [I. Brief explanation urging [[conscientious]] [[effort]] on the [[path to liberation]] by being [[mindful]] of [[death]] - 1]
 \          1.
-\          If those whose lord is Death himself,
+\          If those whose lord is [[Death]] himself,
-\          Ruler of the three worlds, without a master,
+\          [[Ruler]] of the [[three worlds]], without a [[master]],
-\          Sleep soundly like true [vanquishers],
+\          [[Sleep]] soundly like true [vanquishers],
 \          What could be more improper?
 .
-L3: [II. Extensively explaining how to meditate on impermanence]
+L3: [II. Extensively explaining how to [[meditate]] on [[impermanence]]]
-L4: [A. How to cultivate awareness of one’s own death]
+L4: [A. How to cultivate [[awareness]] of one’s [[own]] [[death]]]
-L5: [1. Meditation on coarse impermanence]
+L5: [1. [[Meditation]] on coarse [[impermanence]]]
-L6: [a. Being alive does not avert death and one should not trust in just that]
+L6: [a. Being alive does not avert [[death]] and one should not [[trust]] in just that]
 L7: [(1) Actual explanation - 2]
@@ Line 44: / Line 48: @@
 \          2.
-\          Those who are born only to die
+\          Those who are born only to [[die]]
-\          And whose nature is to be driven,
+\          And whose [[nature]] is to be driven,
 \          Appear to be in the act of dying
 \          And not in the act of living.
 .
-L7: [(2) Refuting lack of fear through thinking one will live long - 3]
+L7: [(2) Refuting lack of {{Wiki|fear}} through [[thinking]] one will live long - 3]
 .
 \          3.
-\          You see the path as brief
+\          You see the [[path]] as brief
-\          Yet see the future differently.
+\          Yet see the {{Wiki|future}} differently.
-\          To think both equal or unequal
+\          To think both {{Wiki|equal}} or unequal
-\          Is clearly like a cry of fear.
+\          Is clearly like a cry of {{Wiki|fear}}.
 .
-L6: [b. Inappropriateness of not fearing death because it is common to all - 4]
+L6: [b. Inappropriateness of not fearing [[death]] because it is common to all - 4]
 .
 \          4.
-\          Since death is common to others to,
+\          Since [[death]] is common to others to,
-\          You have no fear of it.
+\          You have no {{Wiki|fear}} of it.
-\          Does jealousy cause suffering
+\          Does [[jealousy]] [[cause]] [[suffering]]
 \          When only one is harmed?
 .
-L6: [c. Inappropriateness of not fearing death because of treatments for sickness and aging - 5]
+L6: [c. Inappropriateness of not fearing [[death]] because of treatments for [[sickness]] and [[aging]] - 5]
 .
 \          5.
-\          Sickness can be cured and aging treated,
+\          [[Sickness]] can be cured and [[aging]] treated,
-\          Therefore you do not fear them.
+\          Therefore you do not {{Wiki|fear}} them.
 \          Yet there is no cure for the last ordeal;
-\          Thus obviously you fear it.
+\          Thus obviously you {{Wiki|fear}} it.
 .
-L6: [d. Extreme inappropriateness of not fearing death because the time of one’s death is uncertain]
+L6: [d. Extreme inappropriateness of not fearing [[death]] because the time of one’s [[death]] is uncertain]
-L7: [(1) Need to fear death because of being common to all and directly visible - 6]
+L7: [(1) Need to {{Wiki|fear}} [[death]] because of being common to all and directly [[visible]] - 6]
 .
 \          6.
 \          Like a cattle intended for slaughter,
-\          Death is common to all.
+\          [[Death]] is common to all.
-\          Moreover when you see others die
+\          Moreover when you see others [[die]]
-\          Why do you not fear the Lord of Death?
+\          Why do you not {{Wiki|fear}} the [[Lord of Death]]?
 .
-L7: [(2) Refuting unnecessariness of fear because a definite time of death is not foreseen - 7]
+L7: [(2) Refuting unnecessariness of {{Wiki|fear}} because a definite time of [[death]] is not foreseen - 7]
 .
 \          7.
 \          If because the time is uncertain
 \          You think you are eternal,
-\          One day the Lord of Death
+\          One day the [[Lord of Death]]
 \          Will do you injury.
 .
-L6: [e. Refuting that death does not cause the brave fear]
+L6: [e. Refuting that [[death]] does not [[cause]] the brave {{Wiki|fear}}]
-L7: [(1) Unfeasibility of only cowards fearing death - 8]
+L7: [(1) Unfeasibility of only cowards fearing [[death]] - 8]
 .
 \          8.
-\          If you consider future goals
+\          If you consider {{Wiki|future}} goals
-\          But not your waning life,
+\          But not your waning [[life]],
-\          Who would call intelligent
+\          Who would call {{Wiki|intelligent}}
 \          Such selling of yourself?
 .
-L7: [(2) Unsuitability of doing ill deeds to safeguard one’s life - 9]
+L7: [(2) Unsuitability of doing ill [[deeds]] to safeguard one’s [[life]] - 9]
 .
 \          9.
-\          Why do you do ill deeds,
+\          Why do you do ill [[deeds]],
-\          Pledging yourself as security?
+\          Pledging yourself as {{Wiki|security}}?
-\          Of course, like the wise, you must be
+\          Of course, like the [[wise]], you must be
-\          Free of attachment to yourself.
+\          Free of [[attachment]] to yourself.
 .
-L5: [2. Meditation on subtle impermanence]
+L5: [2. [[Meditation]] on {{Wiki|subtle}} [[impermanence]]]
-L6: [a. Since life diminishes moment by moment, do not trust it - 10]
+L6: [a. Since [[life]] {{Wiki|diminishes}} [[moment]] by [[moment]], do not [[trust]] it - 10]
 .
 \          10.
-\          No matter whose life, it does not
+\          No {{Wiki|matter}} whose [[life]], it does not
-\          Differ from the moments of mind.
+\          Differ from the moments of [[mind]].
-\          This people certainly do not perceive.
+\          This [[people]] certainly do not {{Wiki|perceive}}.
-\          Thus it is rare to know the self.
+\          Thus it is rare to know the [[self]].
 .
-L6: [b. Inappropriateness of attachment to continuation because liking to live long and not wanting to be old are contradictory - 11]
+L6: [b. Inappropriateness of [[attachment]] to continuation because liking to live long and not wanting to be old are [[contradictory]] - 11]
 .
 \          11.
 \          You would like to live long
-\          But dislike old age.
+\          But dislike [[old age]].
-\          Amazing! Your behavior
+\          Amazing! Your {{Wiki|behavior}}
-\          Seems right to people like you.
+\          Seems right to [[people]] like you.
 .
-L4: [B. Inappropriateness of grieving only at others’ deaths while overlooking the disadvantages of not being free from fear of death oneself]
+L4: [B. Inappropriateness of grieving only at others’ [[deaths]] while overlooking the disadvantages of not being free from {{Wiki|fear}} of [[death]] oneself]
 L5: [1. Brief explanation  - 12]
 .
 \          12.
-\          Why do you not grieve death
+\          Why do you not grieve [[death]]
 \          On account of your son and others?
 \          When the one that laments is a victim,
@@ Line 138: / Line 142: @@
 .
 L5: [2. Extensive explanation by answering objections]
-L6: [a. Refuting the appropriateness of grief because one’s son went to the next world without asking]
+L6: [a. Refuting the appropriateness of [[grief]] because one’s son went to the next [[world]] without asking]
 L7: [(1) Actual explanation  - 13]
 .
@@ Line 147: / Line 151: @@
 \          Without having asked.
 .
-L7: [(2) But for one’s confusion, implicitly he did ask to go  - 14]
+L7: [(2) But for one’s [[confusion]], implicitly he did ask to go  - 14]
 .
 \          14.
-\          Only because of your confusion
+\          Only because of your [[confusion]]
 \          You did not notice your son's [indications].
-\          His enthusiasm to go
+\          His [[enthusiasm]] to go
 \          Is shown by his growing old.
 .
-L6: [b. Inappropriateness of being very attached to one’s son]
+L6: [b. Inappropriateness of being very [[attached]] to one’s son]
-L7: [(1) Reasons for the inappropriateness of extreme attachment to one’s son  - 15]
+L7: [(1) [[Reasons]] for the inappropriateness of extreme [[attachment]] to one’s son  - 15]
 .
 \          15.
-\          A son does not love [his father]
+\          A son does not [[love]] [his father]
 \          As much as his father loves him.
-\          People in the world go down;
+\          [[People]] in the [[world]] go down;
-\          Thus, a high rebirth is hard to find.
+\          Thus, a high [[rebirth]] is hard to find.
 .
-L7: [(2) Inappropriateness of attachment whether he is obedient or disobedient  - 16]
+L7: [(2) Inappropriateness of [[attachment]] whether he is obedient or disobedient  - 16]
 .
 \          16.
 \          When he is disobedient
 \          No one will call him lovable.
-\          In that case attachment is
+\          In that case [[attachment]] is
 \          Nothing but a transaction.
 .
-L7: [(3) Unfeasibility of a father’s attachment to his son being steadfast without depending on other factors - 17]
+L7: [(3) Unfeasibility of a father’s [[attachment]] to his son being steadfast without depending on other factors - 17]
 .
 \          17.
-\          Suffering caused by separation
+\          [[Suffering]] [[caused]] by separation
-\          Is quickly gone from human hearts.
+\          Is quickly gone from [[human]] hearts.
 \          See, too, attachment's instability,
 \          Indicated by suffering's end.
 .
-L6: [c. Inappropriateness of grieving over a dead person in front of other people - 18]
+L6: [c. Inappropriateness of grieving over a [[dead person]] in front of other [[people]] - 18]
 .
 \          18.
-\          Knowing it is of no benefit,
+\          [[Knowing]] it is of no [[benefit]],
 \          Still you have injured yourself.
 \          You make yourself a hypocrite,
 \          Which also is improper.
 .
-L6: [d. Inappropriateness of grieving for a dead relative to ensure a close relationship with surviving relatives  - 19]
+L6: [d. Inappropriateness of grieving for a [[dead]] [[relative]] to ensure a close relationship with surviving relatives  - 19]
 .
 \          19.
-\          People in this world wander,
+\          [[People]] in this [[world]] wander,
-\          Full, as it were, of suffering.
+\          Full, as it were, of [[suffering]].
-\          Why fill with suffering
+\          Why fill with [[suffering]]
-\          People who already suffer?
+\          [[People]] who already [[suffer]]?
 .
-L6: [e. Inappropriateness of attachment to being with relatives and so forth]
+L6: [e. Inappropriateness of [[attachment]] to being with relatives and so forth]
 L7: [(1) Actual explanation  - 20]
 .
 \          20.
-\          If meeting is a joy to you
+\          If meeting is a [[joy]] to you
-\          Why is parting not also a joy?
+\          Why is parting not also a [[joy]]?
 \          Do not meeting and parting
 \          Both seem to go together?
 .
-L7: [(2) Inappropriateness of attachment to lasting friendships  - 21]
+L7: [(2) Inappropriateness of [[attachment]] to lasting friendships  - 21]
 .
 \          21.
-\          When the past is beginningless
+\          When the {{Wiki|past}} is [[beginningless]]
-\          And the future endless,
+\          And the {{Wiki|future}} [[endless]],
 \          Why do you notice being together
 \          But not the separations, though they be long?
 .
-L6: [f. Inappropriateness of attachment to the seasons’ marvels  - 22]
+L6: [f. Inappropriateness of [[attachment]] to the seasons’ marvels  - 22]
 .
 \          22.
 \          Time, [consisting of] instants and so forth,
 \          Is certainly like an enemy.
-\          Therefore never be attached
+\          Therefore never be [[attached]]
 \          To that which is your enemy.
 .
-L4: [C. Advice to make effort to practice the path to liberation, giving up attachment to bad actions]
+L4: [C. Advice to make [[effort]] to practice the [[path to liberation]], giving up [[attachment]] to bad [[actions]]]
-L5: [1. Inappropriateness of relying on punitive action regarding what must be done - 23]
+L5: [1. Inappropriateness of relying on punitive [[action]] regarding what must be done - 23]
 .
 \          23.
-\          Fool, because you fear separation,
+\          Fool, because you {{Wiki|fear}} separation,
 \          You do not leave home.
-\          Who that is wise does under punishment
+\          Who that is [[wise]] does under {{Wiki|punishment}}
 \          What must certainly be done?
 .
-L5: [2. Advice as to the appropriateness of giving up bad actions to live in seclusion from the very start - 24]
+L5: [2. Advice as to the appropriateness of giving up bad [[actions]] to live in [[seclusion]] from the very start - 24]
 .
 \          24.
 \          You may think you must obviously
-\          Go to the forest once this has been done.
+\          Go to the [[forest]] once this has been done.
 \          Whatever you do must be left behind.
 \          What is the value of having done it?
 .
-L3: [III. The benefits of meditating on impermanence - 25]
+L3: [III. The benefits of [[meditating]] on [[impermanence]] - 25]
 .
 \          25.
-\          Whoever with certainty has
+\          Whoever with {{Wiki|certainty}} has
-\          The thought, "I am going to die,"
+\          The [[thought]], "I am going to [[die]],"
-\          Having completely relinquished attachment,
+\          Having completely relinquished [[attachment]],
-\          Why would they fear even the Lord of Death?
+\          Why would they {{Wiki|fear}} even the [[Lord of Death]]?
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          That which cuts craving for reward and honor,
+\          That which cuts [[craving]] for reward and [[honor]],
-\          The best spur to practice with effort in seclusion,
+\          The best spur to practice with [[effort]] in [[seclusion]],
-\          The excellent secret of all the scriptures,
+\          The {{Wiki|excellent}} secret of all the [[scriptures]],
-\          Is initially to REMEMBER DEATH.
+\          Is initially to REMEMBER [[DEATH]].
 .
-\          This is the first chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the belief in permanence.
+\          This is the first [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing the means to abandon the [[belief]] in [[permanence]].
 .
 .
@@ Line 261: / Line 265: @@
 .
-L2: [Chapter 2 - Abandoning Belief in Pleasure – Everything is unsatisfying - P.83]
+L2: [[[Chapter]] 2 - [[Abandoning]] [[Belief]] in [[Pleasure]] – Everything is unsatisfying - P.83]
-L3: [I. Explaining the stanzas individually]
+L3: [I. Explaining the [[stanzas]] individually]
-L4: [A. How to meditate on the suffering nature of the coarse body]
+L4: [A. How to [[meditate]] on the [[suffering]] [[nature]] of the coarse [[body]]]
-L5: [1. Way of showing the suffering body]
+L5: [1. Way of showing the [[suffering]] [[body]]]
-L6: [a. Necessity of protecting the body from deterioration despite recognizing its suffering nature  - 26]
+L6: [a. Necessity of protecting the [[body]] from deterioration despite [[recognizing]] its [[suffering]] [[nature]]  - 26]
 .
 \          26.
 \          Although THE BODY is seen like a foe,
 \          Nevertheless it should be protected.
-\          By long sustaining a disciplined [body]
+\          By long sustaining a [[disciplined]] [[[body]]]
-\          Great merit is created.
+\          Great [[merit]] is created.
 .
-L6: [b. Eliminating strong attachment to the body  - 27]
+L6: [b. Eliminating strong [[attachment]] to the [[body]]  - 27]
 .
 \          27.
-\          When human suffering is produced
+\          When [[human]] [[suffering]] is produced
-\          By the body, and pleasure by other [factors],
+\          By the [[body]], and [[pleasure]] by other [factors],
 \          Why are you devoted to
-\          This hull, a container of suffering?
+\          This hull, a container of [[suffering]]?
 .
-L5: [2. Explaining extensively how to meditate on suffering]
+L5: [2. Explaining extensively how to [[meditate]] on [[suffering]]]
-L6: [a. Considering how this body mainly has suffering]
+L6: [a. Considering how this [[body]] mainly has [[suffering]]]
 L7: [(1) Actual explanation  - 28]
 .
 \          28.
-\          When humans do not have
+\          When [[humans]] do not have
-\          As much pleasure as pain,
+\          As much [[pleasure]] as [[pain]],
-\          Should so much pain
+\          Should so much [[pain]]
 \          Be considered negligible?
 .
-L7: [(2) Considering how suffering follows one though one wants pleasure and does not want suffering  - 29]
+L7: [(2) Considering how [[suffering]] follows one though one wants [[pleasure]] and does not want [[suffering]]  - 29]
 .
 \          29.
-\          Ordinary people are bent on pleasure;
+\          [[Ordinary people]] are bent on [[pleasure]];
-\          Those who have pleasure are hard to find.
+\          Those who have [[pleasure]] are hard to find.
 \          Thus it is as if transitory
-\          Beings are pursued by suffering.
+\          [[Beings]] are pursued by [[suffering]].
 .
-L6: [b. Considering how suffering comes easily without the need for great effort]
+L6: [b. Considering how [[suffering]] comes easily without the need for great [[effort]]]
-L7: [(1) If one wishes for rare pleasure, it is appropriate to fear plentiful suffering  - 30]
+L7: [(1) If one wishes for rare [[pleasure]], it is appropriate to {{Wiki|fear}} plentiful [[suffering]]  - 30]
 .
 \          30.
-\          Suffering is found at will,
+\          [[Suffering]] is found at will,
-\          But what pleasure is there at will?
+\          But what [[pleasure]] is there at will?
 \          Why do you value the rare
-\          But do not fear the plentiful?
+\          But do not {{Wiki|fear}} the plentiful?
 .
-L7: [(2) Valuing the body out of attachment is like valuing a foe  - 31]
+L7: [(2) Valuing the [[body]] out of [[attachment]] is like valuing a foe  - 31]
 .
 \          31.
-\          A comfortable body
+\          A comfortable [[body]]
-\          Is a container of suffering.
+\          Is a container of [[suffering]].
-\          Thus valuing the body and
+\          Thus valuing the [[body]] and
 \          Valuing a foe both seem alike.
 .
-L6: [c. Considering how the body does not transcend its suffering nature  - 32]
+L6: [c. Considering how the [[body]] does not transcend its [[suffering]] [[nature]]  - 32]
 .
 \          32.
-\          The body, however long one spends,
+\          The [[body]], however long one spends,
-\          Will not in itself become pleasurable.
+\          Will not in itself become [[pleasurable]].
-\          To say its nature can be overruled
+\          To say its [[nature]] can be overruled
 \          By other factors is improper.
 .
-L6: [d. Considering how suffering causes harm  - 33]
+L6: [d. Considering how [[suffering]] [[causes]] harm  - 33]
 .
 \          33.
-\          The high have mental suffering;
+\          The high have [[mental suffering]];
-\          For the common it comes from the body.
+\          For the common it comes from the [[body]].
-\          Day by day, both kinds of suffering
+\          Day by day, both kinds of [[suffering]]
-\          Overwhelm people in the world.
+\          Overwhelm [[people]] in the [[world]].
 .
-L6: [e. Considering how very powerful pain is  - 34]
+L6: [e. Considering how very powerful [[pain]] is  - 34]
 .
 \          34.
-\          Pleasure is governed by thoughts;
+\          [[Pleasure]] is governed by [[thoughts]];
-\          Thoughts are governed by pain.
+\          [[Thoughts]] are governed by [[pain]].
 \          Thus there is nothing anywhere
-\          More powerful than pain.
+\          More powerful than [[pain]].
 .
-L6: [f. Considering how the sensation of pleasure is like a visitor to the body  - 35]
+L6: [f. Considering how the [[sensation]] of [[pleasure]] is like a visitor to the [[body]]  - 35]
 .
 \          35.
 \          With the passage of time
-\          Pain increases.
+\          [[Pain]] increases.
-\          Pleasure, therefore, seems as if
+\          [[Pleasure]], therefore, seems as if
-\          Alien to this body.
+\          Alien to this [[body]].
 .
-L6: [g. It is therefore proper to develop aversion to the suffering nature of the body  - 36]
+L6: [g. It is therefore proper to develop [[aversion]] to the [[suffering]] [[nature]] of the [[body]]  - 36]
 .
 \          36.
-\          There seem to be many causes
+\          There seem to be many [[causes]]
-\          of suffering, like sickness and others,
+\          of [[suffering]], like [[sickness]] and others,
-\          But humans do not seem to have
+\          But [[humans]] do not seem to have
-\          As many causes of pleasure.
+\          As many [[causes]] of [[pleasure]].
 .
-L5: [3. Refuting the existence of real pleasure]
+L5: [3. Refuting the [[existence]] of real [[pleasure]]]
-L6: [a. Showing that though real suffering exists, real pleasure does not]
+L6: [a. Showing that though real [[suffering]] [[exists]], real [[pleasure]] does not]
-L7: [(1) Reasons why seeing a slight increase in pleasure does not prove the existence of real pleasure  - 37]
+L7: [(1) [[Reasons]] why [[seeing]] a slight increase in [[pleasure]] does not prove the [[existence]] of real [[pleasure]]  - 37]
 .
 \          37.
-\          With the intensification of pleasure
+\          With the intensification of [[pleasure]]
 \          Its opposite is seen to occur.
-\          With the intensification of pain
+\          With the intensification of [[pain]]
 \          There will not likewise be its opposite.
 .
-L7: [(2) Although there are causes producing real suffering, there are none producing real pleasure - 38]
+L7: [(2) Although there are [[causes]] producing real [[suffering]], there are none producing real [[pleasure]] - 38]
 .
 \          38.
-\          With the conditions for pleasure
+\          With the [[conditions]] for [[pleasure]]
 \          its opposite is seen.
-\          With the conditions for pain
+\          With the [[conditions]] for [[pain]]
 \          There is not its opposite.
 .
-L6: [b. Showing it is erroneous to think of suffering as pleasure]
+L6: [b. Showing it is erroneous to think of [[suffering]] as [[pleasure]]]
-L7: [(1) Inappropriateness of considering the process of dying pleasurable - 39]
+L7: [(1) Inappropriateness of considering the process of dying [[pleasurable]] - 39]
 .
 \          39.
@@ Line 381: / Line 385: @@
 \          And will spend time dying,
 \          It is not at all proper to call
-\          The process of dying pleasurable.
+\          The process of dying [[pleasurable]].
 .
-L7: [(2) Inappropriateness of considering being afflicted pleasurable  - 40]
+L7: [(2) Inappropriateness of considering being afflicted [[pleasurable]]  - 40]
 .
 \          40.
-\          When beings with bodies are constantly
+\          When [[beings]] with [[bodies]] are constantly
 \          Afflicted by hunger and so forth,
 \          It is not at all proper to call
-\          Being afflicted pleasurable.
+\          Being afflicted [[pleasurable]].
 .
-L7: [(3) Inappropriateness of considering pleasurable a composite of various incompatible factors which is like an enemy  - 41]
+L7: [(3) Inappropriateness of considering [[pleasurable]] a composite of various incompatible factors which is like an enemy  - 41]
 .
 \          41.
-\          Though powerless, the combining of
+\          Though powerless, the [[combining]] of
-\          All the elements produces [the body];
+\          All the [[elements]] produces [the [[body]]];
 \          Thus it is not at all proper to call
-\          What is incompatible pleasurable.
+\          What is incompatible [[pleasurable]].
 .
-L7: [(4) Inappropriateness of considering being destroyed pleasurable  - 42]
+L7: [(4) Inappropriateness of considering being destroyed [[pleasurable]]  - 42]
 .
 \          42.
@@ Line 405: / Line 409: @@
 \          Which will relieve cold and so forth,
 \          It is not at all proper to call
-\          Being destroyed pleasurable.
+\          Being destroyed [[pleasurable]].
 .
-L7: [(5) Inappropriateness of considering the doing of tiring actions pleasurable  - 43]
+L7: [(5) Inappropriateness of considering the doing of tiring [[actions]] [[pleasurable]]  - 43]
 .
 \          43.
-\          When on earth no action is
+\          When on [[earth]] no [[action]] is
-\          Done without exertion,
+\          Done without {{Wiki|exertion}},
 \          It is not at all proper to call
-\          Performing actions pleasurable.
+\          Performing [[actions]] [[pleasurable]].
 .
-L7: [(6) Inappropriateness of considering pleasurable the creation of the causes of suffering for the sake of a little pleasure  - 44]
+L7: [(6) Inappropriateness of considering [[pleasurable]] the creation of the [[causes of suffering]] for the [[sake]] of a little [[pleasure]]  - 44]
 .
 \          44.
-\          In this [life] and in others, always
+\          In this [[[life]]] and in others, always
-\          One should guard against ill deeds.
+\          One should guard against ill [[deeds]].
-\          Calling them pleasurable is not at all
+\          Calling them [[pleasurable]] is not at all
-\          Proper when there are bad rebirths.
+\          Proper when there are bad [[rebirths]].
 .
-L6: [c. From the start there is no real pleasure in riding and so forth  - 45]
+L6: [c. From the start there is no real [[pleasure]] in riding and so forth  - 45]
 .
 \          45.
-\          There is never any pleasure
+\          There is never any [[pleasure]]
-\          For human in riding and so forth.
+\          For [[human]] in riding and so forth.
 \          How can that which at the start
 \          Does not begin, in the end increase?
 .
-L6: [d. Ordinary people think of the feeling of satisfaction from alleviated pain as real pleasure  - 46]
+L6: [d. [[Ordinary people]] think of the [[feeling]] of [[satisfaction]] from alleviated [[pain]] as real [[pleasure]]  - 46]
 .
 \          46.
-\          Thinking the alleviation
+\          [[Thinking]] the alleviation
-\          Of pain is pleasure
+\          Of [[pain]] is [[pleasure]]
-\          Is like someone who feels delight
+\          Is like someone who [[feels]] [[delight]]
-\          Vomiting into a gold pot.
+\          Vomiting into a {{Wiki|gold}} pot.
 .
-L6: [e. Showing other reasons why there is no real pleasure]
+L6: [e. Showing other [[reasons]] why there is no real [[pleasure]]]
-L7: [(1) Real pleasure’s existence is not established by seeing slight incipient pain stop intense pain  - 47]
+L7: [(1) Real pleasure’s [[existence]] is not established by [[seeing]] slight incipient [[pain]] stop intense [[pain]]  - 47]
 .
 \          47.
 \          By beginning it stops the produced --
-\          How can pain that begins be pleasure?
+\          How can [[pain]] that begins be [[pleasure]]?
 \          It seems the Subduer therefore said
-\          Both birth and cessation are suffering.
+\          Both [[birth]] and [[cessation]] are [[suffering]].
 .
-L7: [(2) Common beings do not have pleasure that can effectively override pain  - 48]
+L7: [(2) Common [[beings]] do not have [[pleasure]] that can effectively override [[pain]]  - 48]
 .
 \          48.
-\          If common beings do not see suffering
+\          If common [[beings]] do not see [[suffering]]
-\          Because pleasure disguises it,
+\          Because [[pleasure]] disguises it,
-\          Why is there no pleasure
+\          Why is there no [[pleasure]]
-\          Which obscures suffering?
+\          Which obscures [[suffering]]?
 .
-L4: [B. The Teacher therefore spoke of meditating on the body as suffering  - 49]
+L4: [B. The [[Teacher]] therefore spoke of [[meditating]] on the [[body]] as [[suffering]]  - 49]
 .
 \          49.
-\          Common beings must be told, "You are not
+\          Common [[beings]] must be told, "You are not
-\          Free from attachment to suffering."
+\          Free from [[attachment]] to [[suffering]]."
-\          Certainly Tathagatas therefore have said
+\          Certainly [[Tathagatas]] therefore have said
-\          This is the worst confusion at all.
+\          This is the worst [[confusion]] at all.
 .
-L4: [C. How to meditate on the pervasive suffering of conditioning  - 50]
+L4: [C. How to [[meditate]] on the {{Wiki|pervasive}} [[suffering]] of {{Wiki|conditioning}}  - 50]
 .
 \          50.
-\          The impermanent is definitely harmed.
+\          The [[impermanent]] is definitely harmed.
-\          What is harmed is not pleasurable.
+\          What is harmed is not [[pleasurable]].
 \          Therefore ALL THAT IS IMPERMANENT
-\          IS SAID TO BE SUFFERING.
+\          IS SAID TO BE [[SUFFERING]].
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Abiding in this fathomless ocean of cyclic existence,
+\          Abiding in this fathomless ocean of [[cyclic existence]],
-\          Utterly tormented by the crocodiles of disturbing emotions,
+\          Utterly tormented by the crocodiles of [[disturbing emotions]],
-\          What sentient beings would not feel aversion?
+\          What [[sentient beings]] would not [[feel]] [[aversion]]?
-\          WITH EFFORT ENDEAVOR TO ATTAIN ENLIGHTENMENT.
+\          WITH EFFORT ENDEAVOR TO ATTAIN [[ENLIGHTENMENT]].
 .
-\          This is the second chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the belief in pleasure.
+\          This is the second [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing the means to abandon the [[belief]] in [[pleasure]].
 .
 .
@@ Line 487: / Line 491: @@
 .
-L2: [Chapter 3 - Abandoning Belief in Cleanness – the temporary antidote to sensual desire - P.101]
+L2: [[[Chapter]] 3 - [[Abandoning]] [[Belief]] in [[Cleanness]] – the temporary antidote to [[sensual desire]] - P.101]
-L3: [I. Refuting that pleasure is experienced through satisfaction from savoring attractive objects]
+L3: [I. Refuting that [[pleasure]] is [[experienced]] through [[satisfaction]] from savoring attractive [[objects]]]
-L4: [A. Refuting satisfaction through completely enjoying the objects one craves  - 51]
+L4: [A. Refuting [[satisfaction]] through completely enjoying the [[objects]] one craves  - 51]
 .
 \          51.
 \          Regardless of the amount of time,
-\          Concerning objects there is no limit.
+\          Concerning [[objects]] there is no limit.
-\          Your exertion for the body's sake
+\          Your {{Wiki|exertion}} for the [[body's]] [[sake]]
 \          Is, like a bad physician's, useless.
 .
-L4: [B. An analogy [showing how] rather than becoming free from desire, it increases in proportion to use of the things one craves  - 52]
+L4: [B. An analogy [showing how] rather than becoming free from [[desire]], it increases in proportion to use of the things one craves  - 52]
 .
 \          52.
-\          Just as the craving for earth
+\          Just as the [[craving]] for [[earth]]
 \          Does not stop in those that subsist on it,
-\          Similarly, longing for sensual pleasure
+\          Similarly, longing for [[sensual pleasure]]
-\          Grows in people as they indulge.
+\          Grows in [[people]] as they indulge.
 .
-L3: [II. Explaining extensively why it is inappropriate to consider the body clean]
+L3: [II. Explaining extensively why it is inappropriate to consider the [[body]] clean]
-L4: [A. Refuting desire for women’s bodies]
+L4: [A. Refuting [[desire]] for women’s [[bodies]]]
-L5: [1. Inappropriateness of desire towards a woman’s beautiful appearance]
+L5: [1. Inappropriateness of [[desire]] towards a woman’s [[beautiful appearance]]]
-L6: [a. Reasons for the inappropriateness of desire for a woman’s beautiful appearance  - 53]
+L6: [a. [[Reasons]] for the inappropriateness of [[desire]] for a woman’s [[beautiful appearance]]  - 53]
 .
 \          53.
 \          Among all women there is not the least
-\          Difference in sexual intercourse.
+\          Difference in {{Wiki|sexual}} intercourse.
-\          When others, too, enjoy her appearance,
+\          When others, too, enjoy her [[appearance]],
-\          What use is this perfect woman to you?
+\          What use is this {{Wiki|perfect}} woman to you?
 .
-L6: [b. Desire is not necessarily caused only by a beautiful appearance  - 54]
+L6: [b. [[Desire]] is not necessarily [[caused]] only by a [[beautiful appearance]]  - 54]
 .
 \          54.
 \          Whoever sees her as appealing
-\          Thinks himself satisfied with her.
+\          [[Thinks]] himself satisfied with her.
-\          Since even dogs and the like share this,
+\          Since even [[dogs]] and the like share this,
 \          Why, fool, are you attracted?
 .
-L5: [2. Inappropriateness of desire based on the difficulty of finding [one with] a beautiful appearance  - 55]
+L5: [2. Inappropriateness of [[desire]] based on the difficulty of finding [one with] a [[beautiful appearance]]  - 55]
 .
 \          55.
@@ Line 532: / Line 536: @@
 \          Astonishing as it is for you.
 .
-L5: [3. Refuting desire for a woman with good qualities]
+L5: [3. Refuting [[desire]] for a woman with good qualities]
-L6: [a. Inappropriateness of desire for a woman with good qualities  - 56]
+L6: [a. Inappropriateness of [[desire]] for a woman with good qualities  - 56]
 .
 \          56.
 \          If those with good qualities seem attractive
 \          And their opposite the reverse,
-\          Which is true, former or latter?
+\          Which is true, former or [[latter]]?
 \          For neither alone persists.
 .
-L6: [b. Neither desire as a consequence only of good qualities nor the converse necessarily pertains - 57]
+L6: [b. Neither [[desire]] as a consequence only of good qualities nor the converse necessarily pertains - 57]
 .
 \          57.
-\          A fool's desire does not arise
+\          A fool's [[desire]] does not arise
 \          Only for those with good qualities.
-\          How can reason prevent
+\          How can [[reason]] prevent
-\          Those involved in it without reason?
+\          Those involved in it without [[reason]]?
 .
-L5: [4. Inappropriateness of desire for a woman exceptionally attached to one  - 58]
+L5: [4. Inappropriateness of [[desire]] for a woman exceptionally [[attached]] to one  - 58]
 .
 \          58.
-\          As long as she knows no other
+\          As long as she [[knows]] no other
 \          She will remain with you.
-\          As with disease, woman should always be
+\          As with {{Wiki|disease}}, woman should always be
 \          Kept from opportunity.
 .
-L5: [5. Advice to associate with women given in social treatises is erroneous  - 59]
+L5: [5. Advice to associate with women given in {{Wiki|social}} treatises is erroneous  - 59]
 .
 \          59.
-\          In old age one dislikes
+\          In [[old age]] one dislikes
 \          What one did during youth.
-\          Why would the liberated not
+\          Why would the {{Wiki|liberated}} not
 \          Be extremely saddened by it?
 .
-L5: [6. Other reasons for the inappropriateness of desire for women]
+L5: [6. Other [[reasons]] for the inappropriateness of [[desire]] for women]
-L6: [a. Unfeasibility of the pleasure from intercourse with women as the best pleasure in the Desire Realm  - 60]
+L6: [a. Unfeasibility of the [[pleasure]] from intercourse with women as the best [[pleasure]] in the [[Desire Realm]]  - 60]
 .
 \          60.
-\          Those without desire have no pleasure,
+\          Those without [[desire]] have no [[pleasure]],
-\          Nor do those not foolish have it.
+\          Nor do those not [[foolish]] have it.
-\          How can there be pleasure for one
+\          How can there be [[pleasure]] for one
-\          Whose mind constantly strays?
+\          Whose [[mind]] constantly strays?
 .
-L6: [b. Unfeasibility of having exclusive control over a woman because of one’s desire for her - 61]
+L6: [b. Unfeasibility of having exclusive control over a woman because of one’s [[desire]] for her - 61]
 .
 \          61.
 \          You cannot have intercourse constantly
 \          With a woman to match your attentiveness to her.
-\          Why keep her possessively with the thought,
+\          Why keep her possessively with the [[thought]],
 \          "She is mine and no one else's."
 .
-L6: [c. Refuting that desire is pleasurable*  - 62]
+L6: [c. Refuting that [[desire]] is [[pleasurable]]*  - 62]
 .
 \          62.
-\          If desire were pleasurable
+\          If [[desire]] were [[pleasurable]]
 \          There would be no need for women.
-\          Pleasure is not regarded as
+\          [[Pleasure]] is not regarded as
 \          Something to get rid of.
 .
-L6: [d. Unfeasibility of women alone as the cause of pleasure during intercourse with them  - 63]
+L6: [d. Unfeasibility of women alone as the [[cause]] of [[pleasure]] during intercourse with them  - 63]
 .
 \          63.
 \          Even in intercourse with a woman
-\          Pleasure arises from other [factors].
+\          [[Pleasure]] arises from other [factors].
-\          What sensible person would say
+\          What sensible [[person]] would say
-\          It is caused just by his lover?
+\          It is [[caused]] just by his lover?
 .
-L6: [e. Unfeasibility of the pleasure from women being desirable because the infatuated pursue them  - 64]
+L6: [e. Unfeasibility of the [[pleasure]] from women being desirable because the infatuated pursue them  - 64]
 .
 \          64.
-\          Blinded by desire they do not see
+\          Blinded by [[desire]] they do not see
 \          Sensuality's fault, like a leper scratching.
-\          Those free from desire see the infatuated
+\          Those free from [[desire]] see the infatuated
-\          As suffering like the leper.
+\          As [[suffering]] like the leper.
 .
-L4: [B. Refuting desire while seeing the body as unclean]
+L4: [B. Refuting [[desire]] while [[seeing]] the [[body]] as unclean]
-L5: [1. Refuting that a woman’s physical and verbal behavior is pleasurable because when with her one bears the gross insults she inflicts  - 65]
+L5: [1. Refuting that a woman’s [[physical]] and {{Wiki|verbal behavior}} is [[pleasurable]] because when with her one bears the gross insults she inflicts  - 65]
 .
 \          65.
@@ Line 615: / Line 619: @@
 \          Behave when they are with women.
 .
-L5: [2. Refuting the existence of pleasure through women because of the jealousy felt over them towards other men  - 66]
+L5: [2. Refuting the [[existence]] of [[pleasure]] through women because of the [[jealousy]] felt over them towards other men  - 66]
 .
 \          66.
-\          Through arrogance one may be
+\          Through [[arrogance]] one may be
-\          Attached even to one's privy.
+\          [[Attached]] even to one's privy.
 \          Anyone infatuated with
-\          A woman will be jealous of others.
+\          A woman will be [[jealous]] of others.
 .
-L5: [3. Inappropriateness of strong desire on realizing that women’s bodies are unclean  - 67]
+L5: [3. Inappropriateness of strong [[desire]] on [[realizing]] that women’s [[bodies]] are unclean  - 67]
 .
 \          67.
-\          It is reasonable for confusion
+\          It is reasonable for [[confusion]]
-\          And anger about the unclean to occur;
+\          And [[anger]] about the unclean to occur;
 \          It is not at all reasonable
-\          For desire to occur.
+\          For [[desire]] to occur.
 .
-L5: [4. Refuting that the body is not objectionable on the grounds that it is without shortcomings  - 68]
+L5: [4. Refuting that the [[body]] is not objectionable on the grounds that it is without shortcomings  - 68]
 .
 \          68.
-\          If, except to some people,
+\          If, except to some [[people]],
 \          A pot of filth is objectionable,
 \          Why would one not think objectionable
 \          That from which the filth comes?
 .
-L5: [5. Refuting the idea that women’s bodies are clean  - 69]
+L5: [5. Refuting the [[idea]] that women’s [[bodies]] are clean  - 69]
 .
 \          69.
 \          Clean things are looked upon
 \          As the most worthless of all.
-\          What intelligent person
+\          What {{Wiki|intelligent}} [[person]]
 \          Would say that it is clean?
 .
-L5: [6. Refuting other seeming reasons for considering the body clean]
+L5: [6. Refuting other seeming [[reasons]] for considering the [[body]] clean]
-L6: [a. Refuting the idea of the body as clean because others are seen to be proud of it  - 70]
+L6: [a. Refuting the [[idea]] of the [[body]] as clean because others are seen to be proud of it  - 70]
 .
 \          70.
 \          Whoever has lived in a privy
 \          And without it would not have survived,
-\          In such a dung-worm, arrogance
+\          In such a dung-worm, [[arrogance]]
-\          Arises only through stupidity.
+\          Arises only through [[stupidity]].
 .
-L6: [b. Refuting that the body is clean because one sees what is unclean about it being removed with effort  - 71]
+L6: [b. Refuting that the [[body]] is clean because one sees what is unclean about it being removed with [[effort]]  - 71]
 .
 \          71.
-\          No means whatsoever will purify
+\          No means whatsoever will {{Wiki|purify}}
-\          The inside of the body.
+\          The inside of the [[body]].
 \          The efforts you make toward the outside
 \          Do not match those toward the inside.
 .
-L6: [c. Refuting that women’s bodies need not be given up on the grounds that sages are seen to enjoy them  - 72]
+L6: [c. Refuting that women’s [[bodies]] need not be given up on the grounds that [[sages]] are seen to enjoy them  - 72]
 .
 \          72.
-\          If, like leprosy, being full of
+\          If, like {{Wiki|leprosy}}, being full of
-\          Urine were not common to all,
+\          {{Wiki|Urine}} were not common to all,
-\          Those full of urine, just like lepers,
+\          Those full of {{Wiki|urine}}, just like lepers,
 \          Would be shunned by everyone.
 .
-L3: [III. Refuting the idea of cleanness because of wearing perfumes and so forth  - 73]
+L3: [III. Refuting the [[idea]] of [[cleanness]] because of wearing [[perfumes]] and so forth  - 73]
 .
 \          73.
 \          Just as someone lacking a part
-\          Is delighted with a substitute nose,
+\          Is [[delighted]] with a substitute {{Wiki|nose}},
-\          Desire holds that impurity is
+\          [[Desire]] holds that [[impurity]] is
-\          Remedied by flowers and so forth.
+\          Remedied by [[flowers]] and so forth.
 .
-L3: [IV. Refuting the idea that anything towards which freedom from desire may arise is clean  - 74]
+L3: [IV. Refuting the [[idea]] that anything towards which freedom from [[desire]] may arise is clean  - 74]
 .
 \          74.
 \          It is inappropriate to call clean that
-\          Toward which freedom from desire arises.
+\          Toward which freedom from [[desire]] arises.
 \          Nor is there anything which is
-\          A definitive cause of desire.
+\          A definitive [[cause]] of [[desire]].
 .
 L3: [V. Nominally all four non-erroneous features are possible with regard to one thing - 75]
@@ Line 692: / Line 696: @@
 \          75.
 \          In summary, all four, that is
-\          IMPERMANENCE, UNCLEANNESS, SUFFERING
+\          [[IMPERMANENCE]], UNCLEANNESS, [[SUFFERING]]
 \          And SELFLESSNESS are possible
 \          With regard to a single [thing].
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Understanding that sentient beings are also bound
+\          [[Understanding]] that [[sentient beings]] are also [[bound]]
-\          Like oneself in this unclean prison,
+\          Like oneself in this unclean {{Wiki|prison}},
-\          With energy generate compassion observing transmigrators,
+\          With [[energy]] generate [[compassion]] observing transmigrators,
-\          And make effort to accomplish highest enlightenment.
+\          And make [[effort]] to accomplish [[highest enlightenment]].
 .
-\          This is the third chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the belief in cleanness.
+\          This is the third [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing the means to abandon the [[belief]] in [[cleanness]].
 .
 .
@@ Line 711: / Line 715: @@
 .
-L2: [Chapter 4 - Abandoning Pride – no absolute basis for pride - P.117]
+L2: [[[Chapter]] 4 - [[Abandoning]] [[Pride]] – no [[absolute]] basis for [[pride]] - P.117]
-L3: [I. Briefly showing how to refute pride’s referent object - 76]
+L3: [I. Briefly showing how to refute pride’s referent [[object]] - 76]
 .
 \          76.
-\          Who that is wise about worldly existence
+\          Who that is [[wise]] about [[worldly existence]]
-\          Would be arrogant, thinking "I" and "mine"?
+\          Would be [[arrogant]], [[thinking]] "I" and "mine"?
 \          For all things belong equally
-\          To all embodied beings.
+\          To all [[embodied]] [[beings]].
 .
 L3: [II. Extensive explanation]
-L4: [A. Refuting arrogance based on power and wealth]
+L4: [A. Refuting [[arrogance]] based on power and [[wealth]]]
-L5: [1. Abandoning haughtiness for five reasons]
+L5: [1. [[Abandoning]] haughtiness for five [[reasons]]]
-L6: [a. Inappropriateness of arrogance because the name of king has been given to a servant - 77]
+L6: [a. Inappropriateness of [[arrogance]] because the [[name]] of [[king]] has been given to a servant - 77]
 .
 \          77.
 \          Society's servant, paid with a sixth part,
-\          Why are you so arrogant?
+\          Why are you so [[arrogant]]?
-\          Your becoming the agent of actions
+\          Your becoming the agent of [[actions]]
 \          Depends on being placed in control
 .
-L6: [b. Inappropriateness of arrogance because of having the power to give and collect wealth  - 78]
+L6: [b. Inappropriateness of [[arrogance]] because of having the power to give and collect [[wealth]]  - 78]
 .
 \          78.
-\          When those in his care receive their due,
+\          When those in his [[care]] receive their due,
-\          They think of their master as the giver.
+\          They think of their [[master]] as the giver.
-\          When the master gives what is to be given,
+\          When the [[master]] gives what is to be given,
-\          He thinks with conceit, "I am the giver."
+\          He [[thinks]] with [[conceit]], "I am the giver."
 .
-L6: [c. Inappropriateness of arrogance because of enjoying whatever objects one wishes  - 79]
+L6: [c. Inappropriateness of [[arrogance]] because of enjoying whatever [[objects]] one wishes  - 79]
 .
 \          79.
 \          That which you wrongly regard,
-\          Others [consider] as source of suffering.
+\          Others [consider] as source of [[suffering]].
 \          Living by working for others,
-\          What causes you pleasure?
+\          What [[causes]] you [[pleasure]]?
 .
-L6: [d. Inappropriateness of arrogance because of being the guardian of the people  - 80]
+L6: [d. Inappropriateness of [[arrogance]] because of being the guardian of the [[people]]  - 80]
 .
 \          80.
-\          When a ruler seems to be the protector
+\          When a [[ruler]] seems to be the [[protector]]
-\          Of his people, as well as protected,
+\          Of his [[people]], as well as protected,
 \          Why be proud because of the one?
-\          Why not be free from pride because of the other?
+\          Why not be free from [[pride]] because of the other?
 .
-L6: [e. Inappropriateness of arrogance because of having the merit of protecting all beings  - 81]
+L6: [e. Inappropriateness of [[arrogance]] because of having the [[merit]] of protecting all [[beings]]  - 81]
 .
 \          81.
-\          Those in each caste prefer their own work;
+\          Those in each [[caste]] prefer their [[own]] work;
 \          Thus a living is hard to find.
-\          If you become non-virtuous
+\          If you become [[non-virtuous]]
-\          Good rebirths will be scarce for you.
+\          Good [[rebirths]] will be scarce for you.
 .
-L5: [2. It is inappropriate for a king to be proud  - 82]
+L5: [2. It is inappropriate for a [[king]] to be proud  - 82]
 .
 \          82.
 \          Those who act at other's insistence
-\          Are called fools on this earth.
+\          Are called fools on this [[earth]].
 \          There is no one else at all
 \          So dependent on others as you.
 .
-L5: [3. Considering what is religious and irreligious]
+L5: [3. Considering what is [[religious]] and irreligious]
-L6: [a. Establishing that violent action towards others by a king is irreligious]
+L6: [a. Establishing that [[violent]] [[action]] towards others by a [[king]] is irreligious]
-L7: [(1) Inappropriateness of pride because the protection of the people depends on the king  - 83]
+L7: [(1) Inappropriateness of [[pride]] because the [[protection]] of the [[people]] depends on the [[king]]  - 83]
 .
 \          83.
-\          Claiming that "protection depends on me,"
+\          Claiming that "[[protection]] depends on me,"
-\          You take payment from the people,
+\          You take payment from the [[people]],
-\          But if you perform ill deeds,
+\          But if you perform ill [[deeds]],
 \          Who is equally merciless?
 .
-L7: [(2) Punishment of wrongdoers by the king is unsuitable as a religious activity  - 84]
+L7: [(2) {{Wiki|Punishment}} of wrongdoers by the [[king]] is unsuitable as a [[religious]] [[activity]]  - 84]
 .
 \          84.
-\          If people who do ill deeds
+\          If [[people]] who do ill [[deeds]]
-\          Should not be treated with mercy,
+\          Should not be treated with [[mercy]],
-\          All ordinary childish people
+\          All ordinary childish [[people]]
 \          Would also not need to be protected.
 .
-L7: [(3) Refuting that punishment of the unruly by the king is not an ill deed  - 85]
+L7: [(3) Refuting that {{Wiki|punishment}} of the unruly by the [[king]] is not an ill [[deed]]  - 85]
 .
 \          85.
 \          There is nothing that will not serve
-\          As a reason for happiness.
+\          As a [[reason]] for [[happiness]].
-\          Reasons such as scriptural statements
+\          [[Reasons]] such as [[scriptural]] statements
-\          Will not destroy demerit.
+\          Will not destroy {{Wiki|demerit}}.
 .
-L6: [b. Refuting that it is a religious activity]
+L6: [b. Refuting that it is a [[religious]] [[activity]]]
-L7: [(1) Refuting that protecting the people by punishing the unruly is a religious activity - 86]
+L7: [(1) Refuting that protecting the [[people]] by punishing the unruly is a [[religious]] [[activity]] - 86]
 .
 \          86.
-\          If giving proper protection is
+\          If giving proper [[protection]] is
-\          A ruler's religious practice,
+\          A ruler's [[religious practice]],
 \          Why would the toil of artisans too
-\          Not be religious practice?
+\          Not be [[religious practice]]?
 .
-L7: [(2) Analogy showing that when an intelligent king protects his people out of attachment, it is not a religious activity - 87]
+L7: [(2) Analogy showing that when an {{Wiki|intelligent}} [[king]] protects his [[people]] out of [[attachment]], it is not a [[religious]] [[activity]] - 87]
 .
 \          87.
-\          This example shows the ruler on whom
+\          This example shows the [[ruler]] on whom
-\          The people rely as reprehensible.
+\          The [[people]] rely as reprehensible.
-\          The excellent see attachment to existence
+\          The {{Wiki|excellent}} see [[attachment]] to [[existence]]
-\          As mother of all those in the world.
+\          As mother of all those in the [[world]].
 .
-L7: [(3) The reason why it is not a religious activity is because it is a basis for pride and carelessness - 88]
+L7: [(3) The [[reason]] why it is not a [[religious]] [[activity]] is because it is a basis for [[pride]] and [[carelessness]] - 88]
 .
 \          88.
-\          The sensible do not acquire kingship.
+\          The sensible do not acquire [[kingship]].
-\          Since fools have no compassion,
+\          Since fools have no [[compassion]],
 \          These merciless rulers of men,
-\          Although protectors, are irreligious.
+\          Although [[protectors]], are irreligious.
 .
-L6: [c. Not everything stated by sages should be taken as valid]
+L6: [c. Not everything stated by [[sages]] should be taken as valid]
-L7: [(1) Why not everything stated by sages is valid - 89]
+L7: [(1) Why not everything stated by [[sages]] is valid - 89]
 .
 \          89.
-\          Sages' activities are not all
+\          [[Sages]]' [[activities]] are not all
-\          [Actions] that the wise perform,
+\          [[[Actions]]] that the [[wise]] perform,
-\          For there are inferior,
+\          For there are {{Wiki|inferior}},
-\          Mediocre and superior ones.
+\          Mediocre and {{Wiki|superior}} ones.
 .
-L7: [(2) Showing that the happiness of the people is not assured by taking social treatises to be valid - 90]
+L7: [(2) Showing that the [[happiness]] of the [[people]] is not assured by taking {{Wiki|social}} treatises to be valid - 90]
 .
 \          90.
-\          Virtuous rulers of the past
+\          [[Virtuous]] rulers of the {{Wiki|past}}
-\          Protected the people like their children.
+\          Protected the [[people]] like their children.
 \          Through the practices of this time of strife
 \          It is now like a waste without wildlife.
 .
-L6: [d. Violence toward enemies is irreligious - 91]
+L6: [d. [[Violence]] toward enemies is irreligious - 91]
 .
 \          91.
-\          If a king who seizes the occasion
+\          If a [[king]] who seizes the occasion
 \          To harm is not doing wrong,
 \          Then others, too, such as thieves
 \          Have not done so in the first place.
 .
-L6: [e. Dying in battle is not a cause for a happy transmigration - 92]
+L6: [e. Dying in {{Wiki|battle}} is not a [[cause]] for a [[happy]] [[transmigration]] - 92]
 .
 \          92.
-\          If giving all one has for liquor
+\          If giving all one has for [[liquor]]
-\          And so on is not an offering,
+\          And so on is not an [[offering]],
-\          Why consider it an offering
+\          Why consider it an [[offering]]
-\          To give oneself in battle?
+\          To give oneself in {{Wiki|battle}}?
 .
-L5: [4. It is inappropriate for a king to feel distressed - 93]
+L5: [4. It is inappropriate for a [[king]] to [[feel]] distressed - 93]
 .
 \          93.
-\          You, the king, guardian of the people,
+\          You, the [[king]], guardian of the [[people]],
 \          Have no guardian yourself.
 \          Since your guardianship does not
-\          Release you, who would be happy?
+\          [[Release]] you, who would be [[happy]]?
 .
 L5: [5. Inappropriateness of punishing harshly when ruling - 94]
 .
 \          94.
-\          Though a king is famous after his death
+\          Though a [[king]] is famous after his [[death]]
-\          It will bring no benefit.
+\          It will bring no [[benefit]].
 \          Do you, being worthless, and those who
-\          Cook dogs not have notoriety?
+\          Cook [[dogs]] not have notoriety?
 .
-L4: [B. Refuting arrogance because of caste]
+L4: [B. Refuting [[arrogance]] because of [[caste]]]
-L5: [1. Refuting arrogance because of being a king’s son - 95]
+L5: [1. Refuting [[arrogance]] because of being a king’s son - 95]
 .
 \          95.
-\          When all power and wealth
+\          When all power and [[wealth]]
-\          Are produced by merit,
+\          Are produced by [[merit]],
 \          It cannot be said that this one
-\          Will not be a basis for power and wealth.
+\          Will not be a basis for power and [[wealth]].
 .
-L5: [2. Refuting arrogance merely because of being royal caste]
+L5: [2. Refuting [[arrogance]] merely because of being [[royal caste]]]
-L6: [a. There have not always been distinct castes - 96]
+L6: [a. There have not always been {{Wiki|distinct}} [[castes]] - 96]
 .
 \          96.
-\          In the world caste is determined
+\          In the [[world]] [[caste]] is determined
-\          With regard to the main means of livelihood.
+\          With regard to the main means of [[livelihood]].
-\          Thus there is no division among
+\          Thus there is no [[division]] among
-\          All sentient beings by way of caste.
+\          All [[sentient beings]] by way of [[caste]].
 .
-L6: [b. Since there are four castes, a royal caste existent by way of its own entity is not ascertained - 97]
+L6: [b. Since there are [[four castes]], a [[royal caste]] [[existent]] by way of its [[own]] [[entity]] is not ascertained - 97]
 .
 \          97.
 \          Since it was very long ago
-\          And women's minds are fickle,
+\          And women's [[minds]] are fickle,
-\          There is no one from the caste
+\          There is no one from the [[caste]]
-\          Known as the royal caste.
+\          Known as the [[royal caste]].
 .
-L6: [c. Refuting that one becomes royal caste through the work of protecting everyone - 98]
+L6: [c. Refuting that one becomes [[royal caste]] through the work of protecting everyone - 98]
 .
 \          98.
-\          If even of common caste
+\          If even of common [[caste]]
-\          Through his work could become royal caste,
+\          Through his work could become [[royal caste]],
-\          One might wonder why even a commoner
+\          One might [[wonder]] why even a commoner
 \          Should not become Brahim through his work.
 .
-L4: [C. Showing other means to give up ill deeds]
+L4: [C. Showing other means to give up ill [[deeds]]]
-L5: [1. Refuting the appropriateness of arrogance because kings have great possessions and, when the time is right, can distribute great power and wealth such as riches to many people - 99]
+L5: [1. Refuting the appropriateness of [[arrogance]] because [[kings]] have great possessions and, when the time is right, can distribute great power and [[wealth]] such as riches to many [[people]] - 99]
 .
 \          99.
-\          A king's ill deeds cannot be
+\          A king's ill [[deeds]] cannot be
-\          Distributed like his wealth.
+\          Distributed like his [[wealth]].
-\          What wise person ever destroys
+\          What [[wise person]] ever destroys
-\          Their future for another's sake?
+\          Their {{Wiki|future}} for another's [[sake]]?
 .
-L5: [2. Refuting that it is therefore appropriate for kings to be very conceited - 100]
+L5: [2. Refuting that it is therefore appropriate for [[kings]] to be very conceited - 100]
 .
 \          100.
-\          Pride caused by power and wealth
+\          [[Pride]] [[caused]] by power and [[wealth]]
-\          Does not remain in the hearts of the wise,
+\          Does not remain in the hearts of the [[wise]],
 \          Once one has looked at others
-\          With equal or superior power.
+\          With {{Wiki|equal}} or {{Wiki|superior}} power.
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Thinking about the impermanence and uncleanness of the body,
+\          [[Thinking]] about the [[impermanence]] and uncleanness of the [[body]],
-\          Understand the faults of attachment to it.
+\          Understand the faults of [[attachment]] to it.
-\          Make effort to achieve unsurpassable enlightenment
+\          Make [[effort]] to achieve [[unsurpassable enlightenment]]
 \          And GIVE UP PRIDE IN BOTH "I" AND "MINE".
 .
-\          This is the fourth chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon the conception of a self.
+\          This is [[the fourth]] [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing the means to abandon the {{Wiki|conception}} of a [[self]].
 .
 .
@@ Line 937: / Line 941: @@
 .
-L1: [Section I - B : Explaining how to train in the deeds, having generated the practical altruistic intention [bodhicitta].]
+L1: [Section I - B : Explaining how to train in the [[deeds]], having generated the {{Wiki|practical}} {{Wiki|altruistic}} [[intention]] [[[bodhicitta]]].]
-L2: [Chapter 5 - Bodhisattva Deeds – What counts is the Bodhicitta motivation in all actions, using gradual adapted skilful means and knowledge, compassion, patience, these give incommensurable powers - P.133]
+L2: [[[Chapter]] 5 - [[Bodhisattva]] [[Deeds]] – What counts is the [[Bodhicitta]] [[motivation]] in all [[actions]], using [[gradual]] adapted [[skilful means]] and [[knowledge]], [[compassion]], [[patience]], these give {{Wiki|incommensurable}} [[powers]] - P.133]
-L3: [I. Showing the greatness of Buddhahood, the resultant attainment]
+L3: [I. Showing the greatness of [[Buddhahood]], the resultant [[attainment]]]
-L4: [A. Distinctive features of a Buddha’s activities  - 101]
+L4: [A. {{Wiki|Distinctive}} features of a [[Buddha’s]] [[activities]]  - 101]
 .
 \          101.
-\          Not a single movement of Buddhas
+\          Not a single {{Wiki|movement}} of [[Buddhas]]
-\          Is without reason; even their breathing
+\          Is without [[reason]]; even their [[breathing]]
 \          Is EXCLUSIVELY FOR
 \          THE BENEFIT OF SENTIENT BEINGS.
@@ Line 951: / Line 955: @@
 .
 \          102.
-\          Just as ordinary people are
+\          Just as [[ordinary people]] are
-\          Terrified by the words "Lord of Death,"
+\          Terrified by the words "[[Lord of Death]],"
-\          So the words "Omniscient One"
+\          So the words "[[Omniscient One]]"
-\          Terrify the Lord of Death.
+\          Terrify the [[Lord of Death]].
 .
-L4: [C. Not answering fourteen questions is no suitable proof for lack of omniscience - 103]
+L4: [C. Not answering fourteen questions is no suitable [[proof]] for lack of [[omniscience]] - 103]
 .
 \          103.
-\          A Subduer has [perception of] that
+\          A Subduer has [[[perception]] of] that
 \          Which should and should not be done or said.
-\          What reason is there to say
+\          What [[reason]] is there to say
-\          That the Omniscient One is not all-knowing?
+\          That the [[Omniscient One]] is not all-knowing?
 .
-L3: [II. Explaining how to practice Bodhisattva deeds, the cause of Buddhahood]
+L3: [II. Explaining how to practice [[Bodhisattva]] [[deeds]], the [[cause]] of [[Buddhahood]]]
-L4: [A. Special features of the motivation for training in these deeds]
+L4: [A. Special features of the [[motivation]] for {{Wiki|training}} in these [[deeds]]]
-L5: [1. Showing mind as the principal of the three doors  - 104]
+L5: [1. Showing [[mind]] as the [[principal]] of the [[three doors]]  - 104]
 .
 \          104.
-\          Without INTENTION, actions like going
+\          Without INTENTION, [[actions]] like going
-\          Are not seen to have merit and so forth.
+\          Are not seen to have [[merit]] and so forth.
-\          In all actions, therefore, the mind
+\          In all [[actions]], therefore, the [[mind]]
 \          Should be understood as paramount.
 .
-L5: [2. Showing how even that which is non-virtuous in others becomes supremely virtuous in Bodhisattvas by the power of their attitude - 105]
+L5: [2. Showing how even that which is [[non-virtuous]] in others becomes supremely [[virtuous]] in [[Bodhisattvas]] by the power of their [[attitude]] - 105]
 .
 \          105.
-\          In Bodhisattvas, through their INTENTION,
+\          In [[Bodhisattvas]], through their INTENTION,
-\          All actions, virtuous and non-virtuous,
+\          All [[actions]], [[virtuous]] and [[non-virtuous]],
-\          Become perfect virtue because
+\          Become {{Wiki|perfect}} [[virtue]] because
-\          They are in control of their minds.
+\          They are in control of their [[minds]].
 .
-L4: [B. Merit of generating the altruistic intention]
+L4: [B. [[Merit]] of generating the {{Wiki|altruistic}} [[intention]]]
-L5: [1. Merit of generating the first ultimate altruistic intention - 106]
+L5: [1. [[Merit]] of generating the first [[Wikipedia:Absolute (philosophy)|ultimate]] {{Wiki|altruistic}} [[intention]] - 106]
 .
 \          106.
-\          The merit of Bodhisattvas with
+\          The [[merit]] of [[Bodhisattvas]] with
 \          THE FIRST INTENTION far exceeds
-\          That which would make all beings on earth
+\          That which would make all [[beings]] on [[earth]]
-\          Become universal monarchs.
+\          Become [[universal]] monarchs.
 .
-L5: [2. Specific merit of causing others to generate the altruistic intention - 107]
+L5: [2. Specific [[merit]] of causing others to generate the {{Wiki|altruistic}} [[intention]] - 107]
 .
 \          107.
-\          Someone may build a precious
+\          Someone may build a [[precious]]
-\          Reliquary, as high as the world;
+\          Reliquary, as high as the [[world]];
-\          It is said training others to generate
+\          It is said {{Wiki|training}} others to generate
-\          THE ALTRUISTIC INTENTION is more excellent.
+\          THE ALTRUISTIC INTENTION is more {{Wiki|excellent}}.
 .
-L4: [C. Actual mode of training in the deeds]
+L4: [C. Actual mode of {{Wiki|training}} in the [[deeds]]]
-L5: [1. Physical and verbal conduct in acting for others’ welfare - 108]
+L5: [1. [[Physical]] and [[verbal]] conduct in acting for others’ {{Wiki|welfare}} - [[108]]]
 .
-\          108.
+\          [[108]].
-\          A spiritual guide who wishes to help
+\          A [[spiritual guide]] who wishes to help
 \          Must be attentive toward students.
 \          They are called students because
-\          Of not knowing what will benefit.
+\          Of not [[knowing]] what will [[benefit]].
 .
-L6: [a. Analogy showing one must be compassionate towards a recalcitrant person - 109]
+L6: [a. Analogy showing one must be [[compassionate]] towards a recalcitrant [[person]] - 109]
 .
 \          109.
-\          Just as a physician is not upset with
+\          Just as a [[physician]] is not upset with
-\          Someone who rages while possessed by a demon,
+\          Someone who rages while possessed by a {{Wiki|demon}},
-\          Subduers see disturbing emotions as
+\          Subduers see [[disturbing emotions]] as
-\          The enemy, not the person who has them.
+\          The enemy, not the [[person]] who has them.
 .
 L6: [b. Stages of guiding trainees - 110]
@@ Line 1,022: / Line 1,026: @@
 \          Liking should first be assessed.
 \          Those who are disinclined will not
-\          Be vessels for the excellent teaching.
+\          Be vessels for the {{Wiki|excellent}} [[teaching]].
 .
-L6: [c. Being particularly compassionate towards those with very strong disturbing emotions - 111]
+L6: [c. Being particularly [[compassionate]] towards those with very strong [[disturbing emotions]] - 111]
 .
 \          111.
 \          Just as a mother is especially
 \          Anxious about a sick child,
-\          Bodhisattvas are especially
+\          [[Bodhisattvas]] are especially
-\          Compassionate toward the unwise.
+\          [[Compassionate]] toward the unwise.
 .
-L6: [d. How to act for others’ welfare according to their capacities and inclinations - 112]
+L6: [d. How to act for others’ {{Wiki|welfare}} according to their capacities and inclinations - 112]
 .
 \          112.
 \          The become students of some
-\          And become teachers of others,
+\          And become [[teachers]] of others,
-\          THROUGH SKILLFUL MEANS AND KNOWLEDGE
+\          THROUGH SKILLFUL MEANS AND [[KNOWLEDGE]]
-\          Giving understanding to those who do not understand.
+\          Giving [[understanding]] to those who do not understand.
 .
-L6: [e. The effect of strongly developed compassion]
+L6: [e. The effect of strongly developed [[compassion]]]
-L7: [(1) When the strength of compassion is thoroughly developed, those who cannot be trained are rare  - 113]
+L7: [(1) When the strength of [[compassion]] is thoroughly developed, those who cannot be trained are rare  - 113]
 .
 \          113.
-\          Just as for an experienced physician
+\          Just as for an [[experienced]] [[physician]]
-\          A sickness that cannot be cured is rare,
+\          A [[sickness]] that cannot be cured is rare,
-\          Once Bodhisattvas have found their strength,
+\          Once [[Bodhisattvas]] have found their strength,
 \          Those they cannot train are extremely few.
 .
-L7: [(2) Faults of not giving encouragement for others’ benefit - 114]
+L7: [(2) Faults of not giving encouragement for others’ [[benefit]] - 114]
 .
 \          114.
-\          If some within a Bodhisattva's sphere
+\          If some within a [[Bodhisattva's]] [[sphere]]
 \          Lacking encouragement, go
-\          To bad rebirths, that one will be
+\          To bad [[rebirths]], that one will be
-\          Criticized by others with intelligence.
+\          Criticized by others with [[intelligence]].
 .
-L5: [3. Faults of deficient compassion - 115]
+L5: [3. Faults of deficient [[compassion]] - 115]
 .
 \          115.
 \          How can one unwilling to say
-\          That compassion for the oppressed is good,
+\          That [[compassion]] for the oppressed is good,
-\          Later out of compassion
+\          Later out of [[compassion]]
 \          Give to the protectorless?
 .
-L5: [4. Faults of not appreciating Bodhisattvas and suitability of cultivating appreciation]
+L5: [4. Faults of not appreciating [[Bodhisattvas]] and suitability of [[cultivating]] [[appreciation]]]
-L6: [a. Faults of not appreciating Bodhisattvas - 116]
+L6: [a. Faults of not appreciating [[Bodhisattvas]] - 116]
 .
 \          116.
-\          When those [beings] suffer loss
+\          When those [[[beings]]] [[suffer]] loss
 \          Who are indifferent toward
-\          One who stays in the world to help transmigrators,
+\          One who stays in the [[world]] to help transmigrators,
-\          What doubt about those who are hostile?
+\          What [[doubt]] about those who are {{Wiki|hostile}}?
 .
-L6: [b. Suitability of cultivating appreciation]
+L6: [b. Suitability of [[cultivating]] [[appreciation]]]
-L7: [(1) Suitability of appreciating deeds difficult to perform - 117]
+L7: [(1) Suitability of appreciating [[deeds]] difficult to perform - 117]
 .
 \          117.
-\          One who in all lives has the five
+\          One who in all [[lives]] has the five
-\          Super-knowledges [appears] as inferior
+\          [[Super-knowledges]] [appears] as {{Wiki|inferior}}
-\          With a nature like the inferior --
+\          With a [[nature]] like the {{Wiki|inferior}} --
 \          This is extremely hard to do.
 .
-L7: [(2) Considering their limitless qualities, one should appreciate them - 118]
+L7: [(2) Considering their [[limitless]] qualities, one should appreciate them - 118]
 .
 \          118.
-\          The Tathagata said that the merit
+\          The [[Tathagata]] said that the [[merit]]
-\          Gathered constantly through skillful means
+\          [[Gathered]] constantly through [[skillful means]]
-\          For a very long time is immeasurable
+\          For a very long time is [[immeasurable]]
-\          Even for the omniscient.
+\          Even for the [[omniscient]].
 .
-L5: [5. Why they can complete their deeds]
+L5: [5. Why they can complete their [[deeds]]]
-L6: [a. Why they take special delight in giving - 119]
+L6: [a. Why they take special [[delight]] in giving - 119]
 .
 \          119.
-\          The word "giving" (dana) indicates
+\          The [[word]] "giving" ([[dana]]) indicates
-\          Death, practice (of the six paramitas) and other (desirable) existences.
+\          [[Death]], practice (of the [[six paramitas]]) and other (desirable) [[existences]].
-\          That is why the word "giving" always
+\          That is why the [[word]] "giving" always
-\          Is of interest to Bodhisattvas.
+\          Is of [[interest]] to [[Bodhisattvas]].
 .
-L6: [b. Criticism of inferior generosity - 120]
+L6: [b. [[Criticism]] of {{Wiki|inferior}} [[generosity]] - 120]
 .
 \          120.
-\          When one thinks that by giving gifts now
+\          When one [[thinks]] that by giving gifts now
 \          There will be a great result,
 \          Receiving and giving are like trade
 \          For the profit, which will be criticized.
 .
-L6: [c. Why they can accomplish all deeds - 121]
+L6: [c. Why they can accomplish all [[deeds]] - 121]
 .
 \          121.
 \          For such a one, even previously
-\          Performed ill deeds will have no [effect].
+\          Performed ill [[deeds]] will have no [effect].
-\          There is nothing one with virtue
+\          There is nothing one with [[virtue]]
 \          Considers should not be accomplished.
 .
-L6: [d. Why they do not strive just for their own happiness - 122]
+L6: [d. Why they do not strive just for their [[own]] [[happiness]] - 122]
 .
 \          122.
 \          Even here nothing harms
-\          One with a powerful mind, and thus
+\          One with a powerful [[mind]], and thus
-\          For such a one, WORLDLY EXISTENCE
+\          For such a one, WORLDLY [[EXISTENCE]]
-\          AND NIRVANA ARE NO DIFFERENT.
+\          AND [[NIRVANA]] ARE NO DIFFERENT.
 .
-L6: [e. Why they can take special physical forms - 123]
+L6: [e. Why they can take special [[physical forms]] - 123]
 .
 \          123.
-\          Why should anyone who takes birth
+\          Why should anyone who takes [[birth]]
-\          Through constant control of the mind
+\          Through [[constant]] control of the [[mind]]
-\          Not become a ruler
+\          Not become a [[ruler]]
-\          Of the entire world?
+\          Of the entire [[world]]?
 .
-L3: [III. Proof of resultant omniscience - 124]
+L3: [III. [[Proof]] of resultant [[omniscience]] - 124]
 .
 \          124.
-\          Even in this world among excellent things
+\          Even in this [[world]] among {{Wiki|excellent}} things
-\          Some are seen to be most excellent.
+\          Some are seen to be most {{Wiki|excellent}}.
 \          Thus realize that certainly also
-\          INCONCEIVABLE POWER exists.
+\          INCONCEIVABLE POWER [[exists]].
 .
-L3: [IV. Showing why those with poor intelligence fear the Great Vehicle - 125]
+L3: [IV. Showing why those with poor [[intelligence]] {{Wiki|fear}} the [[Great Vehicle]] - 125]
 .
 \          125.
-\          Just as the ignorant feel afraid
+\          Just as the [[ignorant]] [[feel]] afraid
-\          Of the extremely profound teaching,
+\          Of the extremely profound [[teaching]],
-\          So the weak feel afraid
+\          So the weak [[feel]] afraid
-\          Of the marvelous teaching.
+\          Of the marvelous [[teaching]].
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Having considered the faults of cyclic existence well,
+\          Having considered the faults of [[cyclic existence]] well,
-\          Enter this profound and extensive Great Vehicle
+\          Enter this profound and extensive [[Great Vehicle]]
-\          Of which those with poor intelligence feel afraid,
+\          Of which those with poor [[intelligence]] [[feel]] afraid,
-\          And MAKE BODHISATTVA DEEDS YOUR QUINTESSENTIAL PRACTICE.
+\          And MAKE [[BODHISATTVA]] DEEDS YOUR QUINTESSENTIAL PRACTICE.
 .
-\          This is the fifth chapter from the Four Hundred on the Yogic Deeds, showing Bodhisattva seeds.
+\          This is the fifth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing [[Bodhisattva]] [[seeds]].
 .
 .
@@ Line 1,163: / Line 1,167: @@
 .
-L2: [Chapter 6 - Abandoning Disturbing Emotions – The Middle Way – the two accumulations : methods based on dependent origination (antidotes to the three poisons, patience, compassion, bodhicitta) and the wisdom realizing emptiness (the ultimate antidote) – The Two Truths - P.151]
+L2: [[[Chapter]] 6 - [[Abandoning]] [[Disturbing Emotions]] – The [[Middle Way]] – the [[two accumulations]] : [[methods]] based on [[dependent origination]] ([[antidotes]] to the [[three poisons]], [[patience]], [[compassion]], [[bodhicitta]]) and the [[wisdom realizing emptiness]] (the [[Wikipedia:Absolute (philosophy)|ultimate]] antidote) – The [[Two Truths]] - P.151]
-L3: [I. Refuting the contention that contaminated actions and disturbing attitudes and emotions are eliminated by tormenting the body with ascetic practices - 126]
+L3: [I. Refuting the contention that contaminated [[actions]] and {{Wiki|disturbing}} attitudes and [[emotions]] are eliminated by tormenting the [[body]] with [[ascetic practices]] - 126]
 .
 \          126.
-\          If desire increases through pleasure
+\          If [[desire]] increases through [[pleasure]]
-\          And anger increases through pain,
+\          And [[anger]] increases through [[pain]],
-\          Why are those with pleasure not ascetics?
+\          Why are those with [[pleasure]] not [[ascetics]]?
-\          Why are the ascetics those with pain?
+\          Why are the [[ascetics]] those with [[pain]]?
 .
-L3: [II. Explaining the means to abandon disturbing emotions]
+L3: [II. Explaining the means to abandon [[disturbing emotions]]]
-L4: [A. The way to abandon manifest disturbing emotions]
+L4: [A. The way to abandon [[manifest]] [[disturbing emotions]]]
-L5: [1. General explanation of how to abandon the three poisons]
+L5: [1. General explanation of how to abandon the [[three poisons]]]
-L6: [a. Functions of the three poisons must be understood - 127]
+L6: [a. Functions of the [[three poisons]] must be understood - 127]
 .
 \          127.
-\          Desire's activity is acquisition;
+\          Desire's [[activity]] is acquisition;
-\          Anger's activity is conflict.
+\          Anger's [[activity]] is conflict.
-\          As wind is to all the elements,
+\          As [[wind]] is to all the [[elements]],
-\          Confusion's activity is nurture.
+\          Confusion's [[activity]] is nurture.
 .
-L6: [b. Reason for the need to eliminate the three poisons - 128]
+L6: [b. [[Reason]] for the need to eliminate the [[three poisons]] - 128]
 .
 \          128.
-\          Desire is painful because of not getting,
+\          [[Desire]] is [[painful]] because of not getting,
-\          Anger is painful through lack of might,
+\          [[Anger]] is [[painful]] through lack of might,
-\          And confusion through not understanding.
+\          And [[confusion]] through not [[understanding]].
-\          Because of this, these are not recognized.
+\          Because of this, these are not [[recognized]].
 .
-L6: [c. Antidotes to anger and desire must be applied individually - 129]
+L6: [c. [[Antidotes]] to [[anger]] and [[desire]] must be applied individually - 129]
 .
 \          129.
-\          Just as it is seen that bile
+\          Just as it is seen that [[bile]]
-\          Does not occur with phlegm,
+\          Does not occur with [[phlegm]],
-\          One sees that desire, too,
+\          One sees that [[desire]], too,
-\          Does not occur with anger.
+\          Does not occur with [[anger]].
 .
-L6: [d. How to treat students having desire and anger - 130]
+L6: [d. How to treat students having [[desire]] and [[anger]] - 130]
 .
 \          130.
-\          Desire should be driven like a slave
+\          [[Desire]] should be driven like a slave
 \          Because severity is its cure,
-\          And anger looked upon as a lord
+\          And [[anger]] looked upon as a lord
-\          Because indulgence is its cure.
+\          Because {{Wiki|indulgence}} is its cure.
 .
-L6: [e. How to apply the antidotes on understanding the sequence in which disturbing emotions arise - 131]
+L6: [e. How to apply the [[antidotes]] on [[understanding]] the sequence in which [[disturbing emotions]] arise - 131]
 .
 \          131.
-\          First there is confusion,
+\          First there is [[confusion]],
-\          In the middle there is anger,
+\          In the middle there is [[anger]],
-\          And later there is desire,
+\          And later there is [[desire]],
 \          In three stages during the day.
 .
-L5: [2. Individual explanation]
+L5: [2. {{Wiki|Individual}} explanation]
-L6: [a. How to abandon desire]
+L6: [a. How to abandon [[desire]]]
-L7: [(1) Desire being hard to recognize as something to discard, exertion is required to abandon it - 132]
+L7: [(1) [[Desire]] being hard to [[recognize]] as something to discard, {{Wiki|exertion}} is required to abandon it - 132]
 .
 \          132.
-\          Desire is no friend, but seems like one,
+\          [[Desire]] is no [[friend]], but seems like one,
-\          Which is why you do not fear it.
+\          Which is why you do not {{Wiki|fear}} it.
-\          But shouldn't people particularly
+\          But shouldn't [[people]] particularly
-\          Rid themselves of a harmful friend?
+\          Rid themselves of a harmful [[friend]]?
 .
-L7: [(2) Having understood the differences regarding causes and conditions, it should be abandoned - 133]
+L7: [(2) Having understood the differences regarding [[causes and conditions]], it should be abandoned - 133]
 .
 \          133.
-\          Desire arises from causes and
+\          [[Desire]] arises from [[causes]] and
 \          Also arises through circumstance.
-\          Desire arising through circumstance
+\          [[Desire]] [[arising]] through circumstance
 \          Is easy to deal with; not the other.
 .
-L6: [b. How to abandon hatred - 134]
+L6: [b. How to abandon [[hatred]] - 134]
 .
 \          134.
-\          Anger is lasting and certainly
+\          [[Anger]] is lasting and certainly
-\          Makes one do grave non-virtue.
+\          Makes one do grave [[non-virtue]].
-\          Thus constant awareness of their distinctions
+\          Thus [[constant]] [[awareness]] of their {{Wiki|distinctions}}
-\          Will bring to an end disturbing emotions.
+\          Will bring to an end [[disturbing emotions]].
 .
-L6: [c. How to abandon confusion]
+L6: [c. How to abandon [[confusion]]]
-L7: [(1) Recognizing the root of disturbing emotions - 135]
+L7: [(1) [[Recognizing]] the [[root]] of [[disturbing emotions]] - 135]
 .
 \          135.
-\          As the tactile sense [pervades] the body
+\          As the {{Wiki|tactile}} [[sense]] [pervades] the [[body]]
-\          Confusion is present in them all.
+\          [[Confusion]] is {{Wiki|present}} in them all.
 \          BY OVERCOMING CONFUSION ONE WILL ALSO
 \          OVERCOME ALL DISTURBING EMOTIONS.
 .
-L7: [(2) Recognizing the antidote which eliminates it  - 136]
+L7: [(2) [[Recognizing]] the antidote which eliminates it  - 136]
 .
 \          136.
-\          WHEN DEPENDENT ARISING (… EMPTINESS) IS SEEN
+\          WHEN DEPENDENT ARISING (… [[EMPTINESS]]) IS SEEN
 \          CONFUSION WILL NOT OCCUR.
-\          Thus every effort has been made here
+\          Thus every [[effort]] has been made here
-\          To explain precisely this subject.
+\          To explain precisely this [[subject]].
 .
-L5: [3. Detailed explanation of how to abandon anger and desire]
+L5: [3. Detailed explanation of how to abandon [[anger]] and [[desire]]]
-L6: [a. How to abandon desire]
+L6: [a. How to abandon [[desire]]]
-L7: [(1) Characteristics of a person habituated to desire  - 137]
+L7: [(1) [[Characteristics]] of a [[person]] habituated to [[desire]]  - 137]
 .
 \          137.
-\          They always like "Claiming the Earth,"
+\          They always like "Claiming the [[Earth]],"
-\          Are extravagant, greedy and fastidious.
+\          Are extravagant, [[greedy]] and fastidious.
-\          Characteristics such as these
+\          [[Characteristics]] such as these
-\          Are seen in people with desire.
+\          Are seen in [[people]] with [[desire]].
 .
-L7: [(2) Means of caring for such a person  - 138]
+L7: [(2) Means of caring for such a [[person]]  - 138]
 .
 \          138.
-\          Buddhas told those with desire
+\          [[Buddhas]] told those with [[desire]]
-\          That food, clothes and dwellings are all
+\          That [[food]], [[clothes]] and {{Wiki|dwellings}} are all
 \          To be avoided and to remain
-\          Close to their spiritual guides.
+\          Close to their [[spiritual]] guides.
 .
-L6: [b. Explaining extensively how to abandon anger]
+L6: [b. Explaining extensively how to abandon [[anger]]]
-L7: [(1) Considering the disadvantages of anger  - 139]
+L7: [(1) Considering the disadvantages of [[anger]]  - 139]
 .
 \          139.
-\          Through anger, those who are powerless
+\          Through [[anger]], those who are powerless
 \          Only make themselves look ugly;
 \          But one who has power and is merciless
 \          Is said to be the worst.
 .
-L7: [(2) Explaining extensively how to apply antidotes to anger
+L7: [(2) Explaining extensively how to apply [[antidotes]] to [[anger]]
-L8: [(a) Inappropriateness of anger at the circumstances which terminate the effects of ill deeds  - 140]
+L8: [(a) Inappropriateness of [[anger]] at the circumstances which terminate the effects of ill [[deeds]]  - 140]
 .
 \          140.
-\          It is said unpleasant words
+\          It is said [[unpleasant]] words
-\          End previously done ill deeds.
+\          End previously done ill [[deeds]].
-\          The ignorant and unwise do not
+\          The [[ignorant]] and unwise do not
-\          Want to purify themselves.
+\          Want to {{Wiki|purify}} themselves.
 .
-L8: [(b) Inappropriateness of anger because unpleasant words are designated as harmful by oneself and are not inherently harmful  - 141]
+L8: [(b) Inappropriateness of [[anger]] because [[unpleasant]] words are designated as harmful by oneself and are not inherently harmful  - 141]
 .
 \          141.
-\          Though unpleasant to hear
+\          Though [[unpleasant]] to hear
 \          They are not intrinsically harmful.
-\          Thus it is fantasy to think that
+\          Thus it is [[fantasy]] to think that
 \          What comes from preconception comes from elsewhere.
 .
-L8: [(c) Advice to punish the abuser in treatises on social conventions is wrong - 142]
+L8: [(c) Advice to punish the abuser in treatises on {{Wiki|social}} conventions is wrong - 142]
 .
 \          142.
@@ Line 1,310: / Line 1,314: @@
 \          Pleasantly not be rewarded?
 .
-L8: [(d) Inappropriateness of anger at those who make others aware of one’s faults - 143]
+L8: [(d) Inappropriateness of [[anger]] at those who make others {{Wiki|aware}} of one’s faults - 143]
 .
 \          143.
 \          If that for which you are reviled
 \          Is known to others though they are not told,
-\          And anger at the speaker is unreasonable,
+\          And [[anger]] at the speaker is unreasonable,
 \          How much more so toward those who lie.
 .
-L8: [(e) Inappropriateness of anger when inferiors use abusive language - 144]
+L8: [(e) Inappropriateness of [[anger]] when inferiors use {{Wiki|abusive}} [[language]] - 144]
 .
 \          144.
@@ Line 1,324: / Line 1,328: @@
 \          Does not ensure escape.
 \          Abuse from inferiors thus should be
-\          Seen as isolated and trivial.
+\          Seen as isolated and [[trivial]].
 .
-L7: [(3) Refuting that it is not wrong to punish the slanderer of an innocent person - 145]
+L7: [(3) Refuting that it is not wrong to punish the slanderer of an innocent [[person]] - 145]
 .
 \          145.
 \          If harming others is not even
 \          Of the slightest use to you,
-\          Your approval of useless aggression
+\          Your approval of useless [[aggression]]
 \          Is just an addiction.
 .
-L7: [(4) Preventing anger by considering the benefits of patience]
+L7: [(4) Preventing [[anger]] by considering the benefits of [[patience]]]
-L8: [(a) Appropriateness of patience towards abuse - 146]
+L8: [(a) Appropriateness of [[patience]] towards abuse - 146]
 .
 \          146.
-\          If through PATIENCE enormous merit
+\          If through PATIENCE enormous [[merit]]
 \          Is acquired effortlessly,
-\          Who is a foolish as
+\          Who is a [[foolish]] as
 \          One who obstructs this?
 .
-L8: [(b) Inappropriateness of approving of aggression which defeats only the weak - 147]
+L8: [(b) Inappropriateness of approving of [[aggression]] which defeats only the weak - 147]
 .
 \          147.
-\          Aggression especially
+\          [[Aggression]] especially
 \          Does not arise toward the powerful.
 \          Why then do you approve of
-\          Aggression which defeats the weak?
+\          [[Aggression]] which defeats the weak?
 .
-L8: [(c) Appropriateness of rejoicing since patience towards [a cause of] anger is the source of all accomplishments - 148]
+L8: [(c) Appropriateness of [[rejoicing]] since [[patience]] towards [a [[cause]] of] [[anger]] is the source of all accomplishments - 148]
 .
 \          148.
-\          Whoever is patient with the source
+\          Whoever is {{Wiki|patient}} with the source
-\          Of anger develops meditation.
+\          Of [[anger]] develops [[meditation]].
-\          Saying you fear the source of
+\          Saying you {{Wiki|fear}} the source of
-\          Good qualities is just foolish of you.
+\          Good qualities is just [[foolish]] of you.
 .
-L7: [(5) Appropriateness of cultivating patience when disparaged by others - 149]
+L7: [(5) Appropriateness of [[cultivating]] [[patience]] when disparaged by others - 149]
 .
 \          149.
-\          Who has gone to the next world
+\          Who has gone to the next [[world]]
 \          Having ended all disparagement?
-\          Therefore consider contempt
+\          Therefore consider [[contempt]]
-\          Preferable to ill deeds.
+\          Preferable to ill [[deeds]].
 .
 L4: [B. How to cultivate the antidote which totally destroys the see - 150]
 .
 \          150.
-\          Disturbing emotions will never
+\          [[Disturbing emotions]] will never
-\          Remain in the mind of ONE
+\          Remain in the [[mind]] of ONE
-\          WHO UNDERSTAND THE REALITY of
+\          WHO UNDERSTAND THE [[REALITY]] of
-\          The abiding and so forth of consciousness.
+\          The abiding and so forth of [[consciousness]].
 .
-L3: [The summarizing stanza: (we need both method and wisdom)]
+L3: [The summarizing [[stanza]]: (we need both [[method and wisdom]])]
 .
-\          Transmigrators governed by disturbing emotions like desire,
+\          Transmigrators governed by [[disturbing emotions]] like [[desire]],
-\          Which prevent activities for the attainment of enlightenment,
+\          Which prevent [[activities]] for the [[attainment]] of [[enlightenment]],
-\          Are conveyed to the happiness of liberation by teaching them
+\          Are conveyed to the [[happiness]] of [[liberation]] by [[teaching]] them
-\          To become familiar with (the Two Truths:) love and repulsiveness (i.e. temporary methods / antidotes) and by teaching them suchness (i.e. wisdom realizing the real nature of our own mind and of everything – non-duality).
+\          To become familiar with (the [[Two Truths]]:) [[love]] and repulsiveness (i.e. temporary [[methods]] / [[antidotes]]) and by [[teaching]] them [[suchness]] (i.e. [[wisdom]] [[realizing]] the real [[nature]] of our [[own mind]] and of everything – [[non-duality]]).
 .
-\          This is the sixth chapter from the Four Hundred on the Yogic Deeds, showing  the means to abandon disturbing emotions.
+\          This is the sixth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing  the means to abandon [[disturbing emotions]].
 .
 .
@@ Line 1,390: / Line 1,394: @@
 .
-L2: [Chapter 7 - Abandoning Attachment to Sense Objects – Perfecting the practices of virtues by combining them with wisdom - P.169]
+L2: [[[Chapter]] 7 - [[Abandoning]] [[Attachment]] to [[Sense Objects]] – Perfecting the practices of [[virtues]] by [[combining]] them with [[wisdom]] - P.169]
-L3: [I. Considering the disadvantages of cyclic existence]
+L3: [I. Considering the disadvantages of [[cyclic existence]]]
-L4: [A. Considering the general faults of cyclic existence]
+L4: [A. Considering the general faults of [[cyclic existence]]]
-L5: [1. Why it is necessary to cultivate fear of cyclic existence - 151]
+L5: [1. Why it is necessary to cultivate {{Wiki|fear}} of [[cyclic existence]] - 151]
 .
 \          151.
 \          When there is no end at all
-\          To THIS OCEAN OF SUFFERING,
+\          To THIS OCEAN OF [[SUFFERING]],
-\          Why are you childish people
+\          Why are you childish [[people]]
 \          Not afraid of drowning in it?
 .
-L5: [2. How to generate aversion to it]
+L5: [2. How to generate [[aversion]] to it]
-L6: [a. Inappropriateness of attachment to youth - 152]
+L6: [a. Inappropriateness of [[attachment]] to youth - 152]
 .
 \          152.
@@ Line 1,408: / Line 1,412: @@
 \          Once more it is ahead.
 \          Though [one imagines] it will last,
-\          In this world it is like a race.
+\          In this [[world]] it is like a race.
 .
-L6: [b. Appropriateness of fear, because of being governed by contaminated actions and
+L6: [b. Appropriateness of {{Wiki|fear}}, because of being governed by contaminated [[actions]] and
 .
 \          153.
-\          In worldly existence there is never
+\          In [[worldly existence]] there is never
-\          Rebirth of one's own free will.
+\          [[Rebirth]] of one's [[own]] [[free will]].
 \          Being under other's control,
-\          Who with intelligence would be fearless?
+\          Who with [[intelligence]] would be [[fearless]]?
 .
-L6: [c. Advice to make effort to abandon the causes for rebirth in cyclic existence - 154]
+L6: [c. Advice to make [[effort]] to abandon the [[causes]] for [[rebirth]] in [[cyclic existence]] - 154]
 .
 \          154.
-\          The future is endless and
+\          The {{Wiki|future}} is [[endless]] and
 \          You were always a common being.
 \          Act so that it will never again
-\          Be as it was in the past.
+\          Be as it was in the {{Wiki|past}}.
 .
-L6: [d. Refuting that effort to abandon cyclic existence is purposeless and ineffectual]
+L6: [d. Refuting that [[effort]] to abandon [[cyclic existence]] is purposeless and {{Wiki|ineffectual}}]
 L7: [(1) Actual meaning - 155]
 .
 \          155.
-\          The conjunction of a listener,
+\          The {{Wiki|conjunction}} of a listener,
 \          What is to be heard and an exponent
 \          Is very rare. In brief, the cycle of
-\          Rebirths neither has nor has not an end.
+\          [[Rebirths]] neither has nor has not an end.
 .
-L7: [(2) Repudiating hope for the future without effort in this life - 156]
+L7: [(2) Repudiating {{Wiki|hope}} for the {{Wiki|future}} without [[effort]] in this [[life]] - 156]
 .
 \          156.
-\          Most people cling to
+\          Most [[people]] [[cling]] to
-\          An unwholesome direction.
+\          An [[unwholesome]] [[direction]].
-\          Thus most common beings
+\          Thus most common [[beings]]
-\          Certainly go to bad rebirths.
+\          Certainly go to bad [[rebirths]].
 .
-L4: [B. Specifically abandoning attachment to happy rebirths]
+L4: [B. Specifically [[abandoning]] [[attachment]] to [[happy]] [[rebirths]]]
-L5: [1. Aversion should be cultivated even to happy rebirths  - 157]
+L5: [1. [[Aversion]] should be cultivated even to [[happy]] [[rebirths]]  - 157]
 .
 \          157.
-\          On earth the maturation of ill deeds
+\          On [[earth]] the {{Wiki|maturation}} of ill [[deeds]]
 \          Is seen to be only deleterious.
-\          Thus to the wise the world appears
+\          Thus to the [[wise]] the [[world]] appears
 \          Similar to a slaughterhouse.
 .
-L5: [2. Showing that to remain in cyclic existence out of attachment is like insanity - 158]
+L5: [2. Showing that to remain in [[cyclic existence]] out of [[attachment]] is like [[insanity]] - 158]
 .
 \          158.
 \          If "insane" means
-\          That one's mind is unstable,
+\          That one's [[mind]] is unstable,
-\          What wise person would say that those
+\          What [[wise person]] would say that those
-\          In worldly existence are not insane?
+\          In [[worldly existence]] are not insane?
 .
-L3: [II. Abandoning contaminated actions, the cause for birth there]
+L3: [II. [[Abandoning]] contaminated [[actions]], the [[cause]] for [[birth]] there]
-L4: [A. Advice to abandon actions projecting rebirth there - 159]
+L4: [A. Advice to abandon [[actions]] projecting [[rebirth]] there - 159]
 .
 \          159.
-\          The pain of walking, one sees,
+\          The [[pain]] of walking, one sees,
-\          Decreases when doing the opposite.
+\          {{Wiki|Decreases}} when doing the opposite.
 \          THUS THE INTELLIGENT GENERATE
 \          THE INTENTION TO END ALL ACTION.
 .
 L4: [B. Why it is necessary to abandon them]
-L5: [1. Since cyclic existence is a source of fear, it should be abandoned by way of its cause, contaminated actions - 160]
+L5: [1. Since [[cyclic existence]] is a source of {{Wiki|fear}}, it should be abandoned by way of its [[cause]], contaminated [[actions]] - 160]
 .
 \          160.
-\          When a single effect's original cause
+\          When a single effect's [[original cause]]
 \          Is not seen, and one sees the extensiveness
 \          Regarding even a single effect,
 \          Who would not be afraid?
 .
-L5: [2. Cultivation of fear considering the effects of contaminated actions - 161]
+L5: [2. [[Cultivation]] of {{Wiki|fear}} considering the effects of contaminated [[actions]] - 161]
 .
 \          161.
@@ Line 1,484: / Line 1,488: @@
 \          Be achieved, and those that are
 \          Will certainly come to an end,
-\          Why exhaust yourself for their sake?
+\          Why exhaust yourself for their [[sake]]?
 .
-L5: [3. Considering the nature of contaminated actions, effort should be made to abandon them - 162]
+L5: [3. Considering the [[nature]] of contaminated [[actions]], [[effort]] should be made to abandon them - 162]
 .
 \          162.
-\          Once it is done, work done with effort
+\          Once it is done, work done with [[effort]]
 \          Effortlessly disintegrates.
 \          Though this is so, still you are not
-\          At all free from attachment to actions (or a path).
+\          At all free from [[attachment]] to [[actions]] (or a [[path]]).
 .
-L5: [4. Inappropriateness of attachment to contaminated actions on the grounds that they cause pleasure  - 163]
+L5: [4. Inappropriateness of [[attachment]] to contaminated [[actions]] on the grounds that they [[cause]] [[pleasure]]  - 163]
 .
 \          163.
-\          There is no pleasure in relation to
+\          There is no [[pleasure]] in [[relation]] to
-\          Either the past or the future.
+\          Either the {{Wiki|past}} or the {{Wiki|future}}.
 \          That which occurs now, too, is passing.
 \          Why do you weary yourself?
 .
 L4: [C. Actual way to abandon them]
-L5: [1. Repudiating attachment to meritorious actions]
+L5: [1. Repudiating [[attachment]] to [[meritorious actions]]]
-L6: [a. Generally repudiating accumulation of actions for the sake of high rebirth out of attachment]
+L6: [a. Generally repudiating [[accumulation]] of [[actions]] for the [[sake]] of high [[rebirth]] out of [[attachment]]]
-L7: [(1) Appropriateness of fear since the Exalted see even high rebirths as [being] like hells - 164]
+L7: [(1) Appropriateness of {{Wiki|fear}} since the [[Exalted]] see even high [[rebirths]] as [being] like [[hells]] - 164]
 .
 \          164.
-\          The wise feel the same fear for even
+\          The [[wise]] [[feel]] the same {{Wiki|fear}} for even
-\          A high rebirth as for the hells.
+\          A high [[rebirth]] as for the [[hells]].
-\          It is rare indeed for a worldly state
+\          It is rare indeed for a [[worldly]] [[state]]
-\          Not to produce fear in them.
+\          Not to produce {{Wiki|fear}} in them.
 .
-L7: [(2) If ordinary people ever perceived it like this, they would immediately faint - 165]
+L7: [(2) If [[ordinary people]] ever [[perceived]] it like this, they would immediately faint - 165]
 .
 \          165.
-\          If childish people ever perceived
+\          If childish [[people]] ever [[perceived]]
-\          The suffering of cyclic existence,
+\          The [[suffering]] of [[cyclic existence]],
-\          At that moment both their mind
+\          At that [[moment]] both their [[mind]]
-\          [And body] would completely fail.
+\          [And [[body]]] would completely fail.
 .
-L6: [b. Rarity of going from happiness to happiness]
+L6: [b. Rarity of going from [[happiness]] to [[happiness]]]
 L7: [(1) Actual meaning - 166]
 .
 \          166.
-\          People without pride are rare,
+\          [[People]] without [[pride]] are rare,
-\          And the proud have no compassion.
+\          And the proud have no [[compassion]].
 \          Thus it is said to be very rare
-\          To go from light to light.
+\          To go from {{Wiki|light}} to {{Wiki|light}}.
 .
-L7: [(2) Repudiating attachment to high rebirths attained through abstaining from ill deeds - 167]
+L7: [(2) Repudiating [[attachment]] to high [[rebirths]] [[attained]] through abstaining from ill [[deeds]] - 167]
 .
 \          167.
 \          Whoever renounces them now
-\          Will, it is said, obtain sense objects.
+\          Will, it is said, obtain [[sense objects]].
-\          For what reason would such perverse
+\          For what [[reason]] would such perverse
 \          Practice to be considered correct?
 .
-L6: [c. Detailed repudiation of accumulating actions for the sake of high rebirths]
+L6: [c. Detailed repudiation of accumulating [[actions]] for the [[sake]] of high [[rebirths]]]
-L7: [(1) Repudiating accumulation of actions for the sake of possessions - 168]
+L7: [(1) Repudiating [[accumulation]] of [[actions]] for the [[sake]] of possessions - 168]
 .
 \          168.
-\          Wealth, the result of merit,
+\          [[Wealth]], the result of [[merit]],
 \          Must be thoroughly protected from others.
 \          How can that which must be constantly
-\          Protected from others be one's own?
+\          Protected from others be one's [[own]]?
 .
-L7: [(2) Repudiating their accumulation out of attachment to worldly practices - 169]
+L7: [(2) Repudiating their [[accumulation]] out of [[attachment]] to [[worldly]] practices - 169]
 .
 \          169.
-\          Different social customs
+\          Different {{Wiki|social}} customs
-\          Are termed "religious practices."
+\          Are termed "[[religious]] practices."
-\          Thus it seems as if society has
+\          Thus it seems as if [[society]] has
-\          More influence than religious practices.
+\          More influence than [[religious]] practices.
 .
-L7: [(3) Repudiating their accumulation for the sake of attractive objects - 170]
+L7: [(3) Repudiating their [[accumulation]] for the [[sake]] of attractive [[objects]] - 170]
 .
 \          170.
-\          Through virtue there are attractive objects,
+\          Through [[virtue]] there are attractive [[objects]],
-\          But such objects too are considered bad.
+\          But such [[objects]] too are considered bad.
-\          By giving them up, one will be happy.
+\          By giving them up, one will be [[happy]].
 \          What need is there to acquire them?
 .
-L7: [(4) Repudiating their accumulation for the sake of power and wealth - 171]
+L7: [(4) Repudiating their [[accumulation]] for the [[sake]] of power and [[wealth]] - 171]
 .
 \          171.
@@ Line 1,571: / Line 1,575: @@
 \          Is called a fool among men.
 .
-L7: [(5) Repudiating the accumulation of actions out of attachment to subsequent wealth  - 172]
+L7: [(5) Repudiating the [[accumulation]] of [[actions]] out of [[attachment]] to subsequent [[wealth]]  - 172]
 .
 \          172.
-\          With a view to future effects
+\          With a view to {{Wiki|future}} effects
-\          You grasp at practices out of greed.
+\          You [[grasp]] at practices out of [[greed]].
-\          When you see the future outcome
+\          When you see the {{Wiki|future}} outcome
 \          Why are you not afraid?
 .
-L5: [2. Repudiating accumulation of demeritorious actions  - 173]
+L5: [2. Repudiating [[accumulation]] of [[demeritorious actions]]  - 173]
 .
 \          173.
-\          Merit is in every way
+\          [[Merit]] is in every way
 \          Just like a wage for a wage earner.
 \          How could those who do not want
-\          [Even] virtue do what is non-virtuous?
+\          [Even] [[virtue]] do what is [[non-virtuous]]?
 .
-L3: [III. Explaining the need to abandon contaminated actions]
+L3: [III. Explaining the need to abandon contaminated [[actions]]]
-L4: [A. The wise, who understand reality, abandon attachment and reach liberation - 174]
+L4: [A. The [[wise]], who understand [[reality]], abandon [[attachment]] and reach [[liberation]] - 174]
 .
 \          174.
@@ Line 1,594: / Line 1,598: @@
 \          A COLLECTION OF MECHANICAL DEVICES
 \          AND LIKE ILLUSORY BEINGS,
-\          Most clearly reaches the excellent state.
+\          Most clearly reaches the {{Wiki|excellent}} [[state]].
 .
-L4: [B. When the wise do not enjoy even a high rebirth out of attachment, their enjoyment of states consistent with aversion is impossible  - 175]
+L4: [B. When the [[wise]] do not enjoy even a high [[rebirth]] out of [[attachment]], their [[enjoyment]] of states consistent with [[aversion]] is impossible  - 175]
 .
 \          175.
 \          For those who do not enjoy
-\          Any objects in cyclic existence
+\          Any [[objects]] in [[cyclic existence]]
 \          It is altogether impossible
-\          To take pleasure in this [world].
+\          To take [[pleasure]] in this [[[world]]].
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Thinking thoroughly about impermanence and suffering
+\          [[Thinking]] thoroughly about [[impermanence]] and [[suffering]]
-\          Give up craving for objects such as visual form [i.e. or higher rebirths],
+\          Give up [[craving]] for [[objects]] such as [[visual form]] [i.e. or higher [[rebirths]]],
-\          The cause for this bottomless boundless ocean of suffering,
+\          The [[cause]] for this bottomless [[boundless]] [[ocean of suffering]],
-\          And strive to attain unsurpassable enlightenment.
+\          And strive to attain [[unsurpassable enlightenment]].
 .
-\          This is the seventh chapter from the Four Hundred on the Yogic Deeds, showing the means to give up clinging to objects of enjoyment which humans desire.
+\          This is the seventh [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing the means to give up [[clinging]] to [[objects]] of [[enjoyment]] which [[humans]] [[desire]].
 .
 .
@@ Line 1,619: / Line 1,623: @@
 .
-L2: [Chapter 8 - Thoroughly Preparing the Student – The progressive, adapted development of wisdom without falling to the other extremes - P.185]
+L2: [[[Chapter]] 8 - Thoroughly Preparing the [[Student]] – The progressive, adapted [[development of wisdom]] without falling to the other extremes - P.185]
-L3: [I. Why disturbing emotions can be abandoned]
+L3: [I. Why [[disturbing emotions]] can be abandoned]
 L4: [A. Actual meaning - 176]
 .
 \          176.
-\          Just as friendship between people
+\          Just as [[friendship]] between [[people]]
 \          Who disagree does not last long,
-\          Desire does not last long
+\          [[Desire]] does not last long
-\          When all things' faults are recognized.
+\          When all things' faults are [[recognized]].
 .
-L4: [B. Showing how it is possible to abandon disturbing emotions]
+L4: [B. Showing how it is possible to abandon [[disturbing emotions]]]
-L5: [1. Disturbing emotions can be abandoned because their focal basis is not definitive - 177]
+L5: [1. [[Disturbing emotions]] can be abandoned because their focal basis is not definitive - 177]
 .
 \          177.
 \          Some are attracted to it,
 \          Some are averse to it,
-\          Some feel confused by it:
+\          Some [[feel]] confused by it:
-\          Thus desire has no object.
+\          Thus [[desire]] has no [[object]].
 .
-L5: [2. Causes giving rise to disturbing emotions do not exist truly - 178]
+L5: [2. [[Causes]] giving rise to [[disturbing emotions]] do not [[exist]] truly - 178]
 .
 \          178.
 \          Apart from CONCEPTUALITY,
-\          Desire and so forth have no existence.
+\          [[Desire]] and so forth have [[no existence]].
-\          Who with intelligence would hold [that there are]
+\          Who with [[intelligence]] would hold [that there are]
-\          Real things [imputed by] conceptuality?
+\          Real things [[[imputed]] by] [[conceptuality]]?
 .
-L5: [3. Refuting proof that disturbing emotions cannot be abandoned - 179]
+L5: [3. Refuting [[proof]] that [[disturbing emotions]] cannot be abandoned - 179]
 .
 \          179.
 \          None is, as it were,
-\          Bound to another.
+\          [[Bound]] to another.
 \          It is unfeasible to separate
-\          That which is bound together.
+\          That which is [[bound]] together.
 .
-L5: [4. Lack of contradiction in seeing many who have not abandoned disturbing emotions - 180]
+L5: [4. Lack of {{Wiki|contradiction}} in [[seeing]] many who have not abandoned [[disturbing emotions]] - 180]
 .
 \          180.
-\          Those with little merit
+\          Those with little [[merit]]
-\          Do not even doubt this teaching.
+\          Do not even [[doubt]] this [[teaching]].
 .
-\          Entertaining just a doubt
+\          Entertaining just a [[doubt]]
-\          Tears to tatters worldly existence.
+\          {{Wiki|Tears}} to tatters [[worldly existence]].
 .
-L3: [II. Explaining extensively how to abandon disturbing emotions]
+L3: [II. Explaining extensively how to abandon [[disturbing emotions]]]
-L4: [A. Advice to understand the meaning of emptiness]
+L4: [A. Advice to understand the meaning of [[emptiness]]]
-L5: [1. Advice to take an interest in the meaning of the fundamental mode of existence - 181]
+L5: [1. Advice to take an [[interest]] in the meaning of the fundamental mode of [[existence]] - 181]
 .
 \          181.
-\          The Subduer said of this teaching
+\          The Subduer said of this [[teaching]]
-\          There will be increase until liberation.
+\          There will be increase until [[liberation]].
-\          Anyone who lacks interest in it
+\          Anyone who lacks [[interest]] in it
-\          Clearly has no sense.
+\          Clearly has no [[sense]].
 .
-L5: [2. Showing the need to understand emptiness in order to attain liberation - 182]
+L5: [2. Showing the need to understand [[emptiness]] in order to attain [[liberation]] - 182]
 .
 \          182.
-\          One does not regard that which is not empty
+\          One does not regard that which is not [[empty]]
-\          As empty, thinking [thereby] to gain nirvana.
+\          As [[empty]], [[thinking]] [thereby] to gain [[nirvana]].
-\          Tathagatas say that nirvana
+\          [[Tathagatas]] say that [[nirvana]]
-\          Will not be attained through wrong views.
+\          Will not be [[attained]] through [[wrong views]].
 .
-L5: [3. Showing the means to turn away from cyclic existence - 183]
+L5: [3. Showing the means to turn away from [[cyclic existence]] - 183]
 .
 \          183.
-\          Whatever contains teaching
+\          Whatever contains [[teaching]]
-\          About the world speaks of engagement.
+\          About the [[world]] speaks of engagement.
 \          Whatever contains elucidation
-\          Of the ultimate speaks of disengagement.
+\          Of the [[Wikipedia:Absolute (philosophy)|ultimate]] speaks of disengagement.
 .
-L5: [4. Giving up fear of emptiness - 184]
+L5: [4. Giving up {{Wiki|fear}} of [[emptiness]] - 184]
 .
 \          184.
-\          Thinking, "Nothing exists, what is the use?"
+\          [[Thinking]], "Nothing [[exists]], what is the use?"
 \          You may be afraid.
-\          But if actions did exist,
+\          But if [[actions]] did [[exist]],
-\          This teaching would not be a prevention.
+\          This [[teaching]] would not be a prevention.
 .
-L5: [5. Giving up strong attachment to one’s own position - 185]
+L5: [5. Giving up strong [[attachment]] to one’s [[own]] position - 185]
 .
 \          185.
-\          While attached to your own position
+\          While [[attached]] to your [[own]] position
 \          And disliking others' positions
-\          You will not approach nirvana.
+\          You will not approach [[nirvana]].
-\          Neither [kind of] conduct will bring peace.
+\          Neither [kind of] conduct will bring [[peace]].
 .
-L4: [B. Advice to strive for liberation]
+L4: [B. Advice to strive for [[liberation]]]
-L5: [1. With effort liberation is easy to attain - 186]
+L5: [1. With [[effort]] [[liberation]] is easy to attain - 186]
 .
 \          186.
-\          Not acting brings about nirvana;
+\          Not acting brings about [[nirvana]];
-\          Acting again brings worldly existence.
+\          Acting again brings [[worldly existence]].
-\          Thus, without complication, nirvana
+\          Thus, without [[complication]], [[nirvana]]
-\          Is easy to attain, but not the latter.
+\          Is easy to attain, but not the [[latter]].
 .
-L5: [2. Impossibility of attaining liberation without cultivating aversion to cyclic existence - 187]
+L5: [2. Impossibility of [[attaining]] [[liberation]] without [[cultivating]] [[aversion]] to [[cyclic existence]] - 187]
 .
 \          187.
-\          How can anyone who has no aversion
+\          How can anyone who has no [[aversion]]
-\          To this take an interest in pacification?
+\          To this take an [[interest]] in pacification?
 \          Like [leaving] home, it is also hard
-\          To leave worldly existence behind.
+\          To leave [[worldly existence]] behind.
 .
-L5: [3. Appropriateness of striving for liberation because of the very great disadvantages of cyclic existence  - 188]
+L5: [3. Appropriateness of striving for [[liberation]] because of the very great disadvantages of [[cyclic existence]]  - 188]
 .
 \          188.
 \          One sees that some who are overwhelmed
-\          By suffering long for death,
+\          By [[suffering]] long for [[death]],
-\          Yet entirely due to their confusion
+\          Yet entirely due to their [[confusion]]
-\          They will not reach the excellent state.
+\          They will not reach the {{Wiki|excellent}} [[state]].
 .
-L5: [4. Meaning of the fundamental mode of existence should not be taught from the outset - 189]
+L5: [4. Meaning of the fundamental mode of [[existence]] should not be [[taught]] from the outset - 189]
 .
 \          189.
-\          Giving is taught to the lowest
+\          Giving is [[taught]] to the lowest
-\          And ethics to the middling.
+\          And [[ethics]] to the middling.
-\          Pacification is taught to the best;
+\          Pacification is [[taught]] to the best;
 \          Therefore, always do the best.
 .
@@ Line 1,741: / Line 1,745: @@
 .
 \          190.
-\          First prevent the demeritorious,
+\          First prevent the [[demeritorious]],
-\          Next prevent [ideas of a coarse] self.
+\          Next prevent [[[ideas]] of a coarse] [[self]].
-\          Later prevent views of all kinds.
+\          Later prevent [[views]] of all kinds.
-\          Whoever knows of this is wise.
+\          Whoever [[knows]] of this is [[wise]].
 .
-L5: [6. Indistinguishability in entity with regard to the final mode of existence of things - 191]
+L5: [6. Indistinguishability in [[entity]] with regard to the final mode of [[existence]] of things - 191]
 .
 \          191.
 \          Whoever sees one thing
 \          Is said to see all.
-\          THAT WHICH IS THE EMPTINESS OF ONE
+\          THAT WHICH IS THE [[EMPTINESS]] OF ONE
-\          IS THE EMPTINESS OF ALL.
+\          IS THE [[EMPTINESS]] OF ALL.
 .
-L5: [7. Lack of contradiction in teaching the necessity of accumulating merit through giving and so forth - 192]
+L5: [7. Lack of {{Wiki|contradiction}} in [[teaching]] the necessity of accumulating [[merit]] through giving and so forth - 192]
 .
 \          192.
-\          Tathagatas speak of attachment to practices
+\          [[Tathagatas]] speak of [[attachment]] to practices
-\          To those who want a high rebirth.
+\          To those who want a high [[rebirth]].
 \          That is disparaged for those who want freedom --
-\          What need to mention other [attachments]?
+\          What need to mention other [[[attachments]]]?
 .
-L4: [C. Stages leading to the meaning of the fundamental mode of existence]
+L4: [C. Stages leading to the meaning of the fundamental mode of [[existence]]]
-L5: [1. Suchness should not be taught to the unreceptive - 193]
+L5: [1. [[Suchness]] should not be [[taught]] to the unreceptive - 193]
 .
 \          193.
-\          Those who want merit should not
+\          Those who want [[merit]] should not
-\          Always speak (or be taugh) of emptiness.
+\          Always speak (or be taugh) of [[emptiness]].
-\          Doesn't a medicinal compound
+\          Doesn't a {{Wiki|medicinal}} compound
-\          Turn to poison in the wrong case?
+\          Turn to [[poison]] in the wrong case?
 .
-L5: [2. Means to understand suchness - 194]
+L5: [2. Means to understand [[suchness]] - 194]
 .
 \          194.
-\          Just as a barbarian cannot be
+\          Just as a [[barbarian]] cannot be
-\          Guided in a foreign language,
+\          Guided in a foreign [[language]],
-\          Ordinary people cannot be guided
+\          [[Ordinary people]] cannot be guided
 \          Except by way of the ordinary.
 .
-L5: [3. Necessity of teaching it through various approaches - 195]
+L5: [3. Necessity of [[teaching]] it through various approaches - 195]
 .
 \          195.
-\          TEACHING EXISTENCE, NON-EXISTENCE,
+\          TEACHING [[EXISTENCE]], NON-EXISTENCE,
-\          BOTH EXISTENCE AND NON-EXISTENCE, AND NEITHER
+\          BOTH [[EXISTENCE]] AND NON-EXISTENCE, AND NEITHER
 \          SURELY ARE MEDICINES FOR ALL
 \          THAT ARE INFLUENCED BY THE SICKNESS.
 .
-L5: [4. Advice to strive to understand suchness - 196]
+L5: [4. Advice to strive to understand [[suchness]] - 196]
 .
 \          196.
-\          Correct perception [leads to] the supreme state,
+\          [[Correct perception]] [leads to] the [[supreme state]],
-\          Some perception to good rebirths.
+\          Some [[perception]] to good [[rebirths]].
-\          The wise thus always expand their intelligence
+\          The [[wise]] thus always expand their [[intelligence]]
-\          To think about the inner nature.
+\          To think about the inner [[nature]].
 .
-L5: [5. Through familiarization in this way, nirvana can definitely be attained]
+L5: [5. Through familiarization in this way, [[nirvana]] can definitely be [[attained]]]
 L6: [a. Actual meaning  - 197]
 .
 \          197.
-\          Through knowing reality, even if now
+\          Through [[knowing]] [[reality]], even if now
-\          One does not attain nirvana,
+\          One does not attain [[nirvana]],
 \          One will certainly gain it effortlessly
-\          In a later life, as it is with actions.
+\          In a later [[life]], as it is with [[actions]].
 .
-L6: [b. Why some do not gain release although release is gained by understanding suchness - 198]
+L6: [b. Why some do not gain [[release]] although [[release]] is gained by [[understanding]] [[suchness]] - 198]
 .
 \          198.
-\          Accomplishment of all intended
+\          [[Accomplishment]] of all intended
-\          Actions is extremely uncommon.
+\          [[Actions]] is extremely uncommon.
-\          It is not that nirvana is absent here
+\          It is not that [[nirvana]] is absent here
-\          But conjunction and the released are rare.
+\          But {{Wiki|conjunction}} and the released are rare.
 .
-L4: [D. Advice that disturbing attitudes and emotions can certainly be brought to an end - 199]
+L4: [D. Advice that {{Wiki|disturbing}} attitudes and [[emotions]] can certainly be brought to an end - 199]
 .
 \          199.
-\          On hearing that the body lacks good qualities,
+\          On hearing that the [[body]] lacks good qualities,
-\          Attachment does not last long.
+\          [[Attachment]] does not last long.
-\          Will not all disturbing attitudes
+\          Will not all {{Wiki|disturbing}} attitudes
-\          End by means of this very path?
+\          End by means of this very [[path]]?
 .
-L3: [III. Showing by analogy that though birth connecting one with the next existence is beginningless, it has an end - 200]
+L3: [III. Showing by analogy that though [[birth]] connecting one with the next [[existence]] is [[beginningless]], it has an end - 200]
 .
 \          200.
 \          Just as the end of a seed is seen
 \          Though it has no beginning,
-\          When the causes are incomplete
+\          When the [[causes]] are incomplete
-\          Birth, too, will not occur.
+\          [[Birth]], too, will not occur.
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Develop recognition that through contaminated action,
+\          Develop {{Wiki|recognition}} that through contaminated [[action]],
-\          Even to attain the best states as gods and humans is imprisonment.
+\          Even to attain the best states as [[gods]] and [[humans]] is imprisonment.
-\          Through familiarity with MEDITATION ON DEPENDENT ARISING FREE FROM EXTREMES,
+\          Through familiarity with [[MEDITATION]] ON DEPENDENT ARISING FREE FROM EXTREMES,
-\          Make yourself a suitable vessel for the Great Vehicle.
+\          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.
+\          This is the eighth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], on {{Wiki|training}} the [[student]].
 .
 .
@@ Line 1,843: / Line 1,847: @@
 .
-L1: [Part II – Explaining the stages of the paths dependent on ultimate truth (accumulation of wisdom)]
+L1: [Part II – Explaining the stages of the [[paths]] dependent on [[ultimate truth]] ([[accumulation of wisdom]])]
-L1: [Section II - A : Extensively explaining ultimate truth]
+L1: [Section II - A : Extensively explaining [[ultimate truth]]]
-L2: [Chapter 9 - Refuting Permanent Functional Phenomena – Everything is both cause and effect, whole and part, merely imputed by the mind – the Middle Way in causality: no absolute causality / path, no absence of causality - P.203]
+L2: [[[Chapter]] 9 - Refuting [[Permanent]] Functional [[Phenomena]] – Everything is both [[cause and effect]], whole and part, merely [[imputed]] by the [[mind]] – the [[Middle Way]] in [[causality]]: no [[absolute]] [[causality]] / [[path]], no absence of [[causality]] - P.203]
-L3: [I. Refuting permanent functional phenomena in general]
+L3: [I. Refuting [[permanent]] functional [[phenomena]] in general]
 L4: [A. Actual meaning]
 .
@@ Line 1,852: / Line 1,856: @@
 \          ALL ARE PRODUCED FOR THEIR EFFECT,
 \          THUS NONE ARE PERMANENT.
-\          There are no Tathagatas other than
+\          There are no [[Tathagatas]] other than
 \          Subduers [who know] things as they are.
 .
@@ Line 1,859: / Line 1,863: @@
 \          202.
 \          There is not anywhere anything
-\          That ever exists without depending.
+\          That ever [[exists]] without depending.
 \          Thus never is there anywhere
-\          Anything that is permanent.
+\          Anything that is [[permanent]].
 .
-L3: [II. Refuting them individually (Self, space, cessations, time, particles, liberation.)]
+L3: [II. Refuting them individually ([[Self]], [[space]], cessations, time, {{Wiki|particles}}, [[liberation]].)]
-L4: [A. Refuting a personal self (a permanent cause without being an effect)]
+L4: [A. Refuting a personal [[self]] (a [[permanent]] [[cause]] without being an effect)]
 L5: [1. Actual meaning]
 .
@@ Line 1,876: / Line 1,880: @@
 .
 \          204.
-\          If the unproduced is permanent
+\          If the unproduced is [[permanent]]
-\          Because impermanent [things] are seen to be products,
+\          Because [[impermanent]] [things] are seen to be products,
-\          Seeing that the produced exists
+\          [[Seeing]] that the produced [[exists]]
-\          Would make the permanent non-existent.
+\          Would make the [[permanent]] [[non-existent]].
 .
-L4: [B. Refuting three substantial existent uncompounded phenomena]
+L4: [B. Refuting three substantial [[existent]] uncompounded [[phenomena]]]
 L5: [1. General refutation]
 .
 \          205.
-\          That space and so forth are permanent
+\          That [[space]] and so forth are [[permanent]]
-\          Is a conception of common beings.
+\          Is a {{Wiki|conception}} of common [[beings]].
-\          For the wise they are not objects perceived
+\          For the [[wise]] they are not [[objects]] [[perceived]]
-\          Even by conventional [valid cognition].
+\          Even by [[Wikipedia:Convention (norm)|conventional]] [valid [[cognition]]].
 .
-L5: [2. Specifically refuting permanent omnipresent space (a permanent thing without being a cause or an effect)]
+L5: [2. Specifically refuting [[permanent]] {{Wiki|omnipresent}} [[space]] (a [[permanent]] thing without being a [[cause]] or an effect)]
 .
 \          206.
-\          A single direction is not present
+\          A single [[direction]] is not {{Wiki|present}}
-\          Wherever there is that which has direction.
+\          Wherever there is that which has [[direction]].
-\          That with directions therefore clearly
+\          That with [[directions]] therefore clearly
 \          Also has other directional parts.
 .
-L4: [C. Refuting permanent time (a primary cause, without being an effect)]
+L4: [C. Refuting [[permanent]] time (a [[primary cause]], without being an effect)]
-L5: [1. If permanent time is accepted as a cause, it should also be accepted as an effect]
+L5: [1. If [[permanent]] time is accepted as a [[cause]], it should also be accepted as an effect]
 .
 \          207.
-\          Since time exists, functional things
+\          Since time [[exists]], functional things
 \          Are seen to start and stop.
 \          It is governed by other factors;
 \          Thus it is also an effect.
 .
-L5: [2. Reason for this]
+L5: [2. [[Reason]] for this]
 .
 \          208.
-\          Any cause without an effect
+\          Any [[cause]] without an effect
-\          Has no existence as a cause.
+\          Has [[no existence]] as a [[cause]].
 \          Therefore it follows that
-\          CAUSES MUST BE EFFECTS.
+\          [[CAUSES]] MUST BE EFFECTS.
 .
-L5: [3. Contradictoriness of that which undergoes change being permanent]
+L5: [3. Contradictoriness of that which undergoes change being [[permanent]]]
 .
 \          209.
-\          When a cause undergoes change
+\          When a [[cause]] undergoes change
-\          It becomes the cause of something else.
+\          It becomes the [[cause]] of something else.
 \          Anything that undergoes change
-\          Should not be called permanent.
+\          Should not be called [[permanent]].
 .
-L5: [4. Contradictoriness of that which has come into existence of its own accord depending on causes]
+L5: [4. Contradictoriness of that which has come into [[existence]] of its [[own]] accord depending on [[causes]]]
 .
 \          210.
-\          A thing with a permanent cause is produced
+\          A thing with a [[permanent]] [[cause]] is produced
 \          By that which has not come into being.
 \          Whatever happens by itself
-\          Cannot have a cause.
+\          Cannot have a [[cause]].
 .
-L5: [5. Contradictoriness of that which has arisen from something permanent being impermanent]
+L5: [5. Contradictoriness of that which has arisen from something [[permanent]] being [[impermanent]]]
 .
 \          211.
 \          How can that which is produced
-\          By a permanent thing be impermanent?
+\          By a [[permanent]] thing be [[impermanent]]?
-\          Never are the two, cause and effect,
+\          Never are the two, [[cause and effect]],
-\          Seen to have incongruent characteristics.
+\          Seen to have incongruent [[characteristics]].
 .
-L4: [D. Refuting permanent particles (primary causes, without being effects, or composed of parts)]
+L4: [D. Refuting [[permanent]] {{Wiki|particles}} (primary [[causes]], without being effects, or composed of parts)]
-L5: [1. Refuting permanent particles]
+L5: [1. Refuting [[permanent]] {{Wiki|particles}}]
-L6: [a. Unsuitability of that which has parts as a permanent functional thing]
+L6: [a. Unsuitability of that which has parts as a [[permanent]] functional thing]
 .
 \          212.
-\          That of which some sides are causes
+\          That of which some sides are [[causes]]
 \          While other sides are not is thereby
 \          Multifarious. How can that
-\          Which is multifarious be permanent?
+\          Which is multifarious be [[permanent]]?
 .
-L6: [b. Unfeasibility of an accretion which is a separate substantial entity forming through the coalescence of homogeneous particles]
+L6: [b. Unfeasibility of an accretion which is a separate substantial [[entity]] forming through the coalescence of homogeneous {{Wiki|particles}}]
 L7: [(1) Actual meaning]
 .
 \          213.
-\          The cause which is spherical
+\          The [[cause]] which is spherical
-\          Is not present in the effect.
+\          Is not {{Wiki|present}} in the effect.
 \          Thus complete interpenetration
-\          Of particles is not feasible.
+\          Of {{Wiki|particles}} is not feasible.
 .
-L7: [(2) Contradictoriness of asserting that particles do not interpenetrate completely]
+L7: [(2) Contradictoriness of asserting that {{Wiki|particles}} do not interpenetrate completely]
 .
 \          214.
@@ Line 1,964: / Line 1,968: @@
 \          Asserted as also that of another.
 \          Thus it is not asserted that
-\          Cause and effect are the same size.
+\          [[Cause and effect]] are the same size.
 .
-L6: [c. Refuting that particles are partless prior to the formation of a composite]
+L6: [c. Refuting that {{Wiki|particles}} are partless prior to the formation of a composite]
 L7: [(1) Actual meaning]
 .
@@ Line 1,972: / Line 1,976: @@
 \          Whatever has eastern side
 \          Also has an eastern part.
-\          Those whose particles have sides admit
+\          Those whose {{Wiki|particles}} have sides admit
-\          That they are not [partless] particles.
+\          That they are not [partless] {{Wiki|particles}}.
 .
-L7: [(2) Contradictoriness of particles forming composites when movement from one position to another is unfeasible for partless particles]
+L7: [(2) Contradictoriness of {{Wiki|particles}} forming composites when {{Wiki|movement}} from one position to another is unfeasible for partless {{Wiki|particles}}]
 .
 \          216.
@@ Line 1,983: / Line 1,987: @@
 \          Is not something which moves.
 .
-L5: [2. Unfeasibility of Yogic awareness perceiving partless particles]
+L5: [2. Unfeasibility of [[Yogic]] [[awareness]] perceiving partless {{Wiki|particles}}]
 L6: [a. Actual meaning]
 .
@@ Line 1,990: / Line 1,994: @@
 \          Nor any middle,
 \          And which does not have a rear,
-\          Being invisible, who will see it?
+\          Being {{Wiki|invisible}}, who will see it?
 .
-L6: [b. Refuting belief in the existence of permanent particles because there are coarse things]
+L6: [b. Refuting [[belief]] in the [[existence]] of [[permanent]] {{Wiki|particles}} because there are coarse things]
 .
 \          218.
-\          The effect destroys the cause;
+\          The effect destroys the [[cause]];
-\          Therefore the cause is not permanent.
+\          Therefore the [[cause]] is not [[permanent]].
-\          Alternatively, where the cause
+\          Alternatively, where the [[cause]]
-\          Exists the effect does not.
+\          [[Exists]] the effect does not.
 .
-L5: [3. Why Buddhas do not mention the existence of permanent particles]
+L5: [3. Why [[Buddhas]] do not mention the [[existence]] of [[permanent]] {{Wiki|particles}}]
 .
 \          219.
-\          A permanent thing that is obstructive
+\          A [[permanent]] thing that is obstructive
 \          Is not seen anywhere.
-\          Therefore Buddhas never say
+\          Therefore [[Buddhas]] never say
-\          That particles are permanent.
+\          That {{Wiki|particles}} are [[permanent]].
 .
-L4: [E. Refuting substantially established liberation]
+L4: [E. Refuting substantially established [[liberation]]]
-L5: [1. Refuting the substantially established liberation of our own sectarians]
+L5: [1. Refuting the substantially established [[liberation]] of our [[own]] sectarians]
-L6: [a. Unfeasibility of substantially established cessation]
+L6: [a. Unfeasibility of substantially established [[cessation]]]
 .
 \          220.
-\          If liberation, which is other than
+\          If [[liberation]], which is other than
-\          What binds, is bound (i.e. caused) and the means (i.e. causal path) existed,
+\          What binds, is [[bound]] (i.e. [[caused]]) and the means (i.e. causal [[path]]) existed,
-\          It should not be called liberation(i.e. independent)
+\          It should not be called liberation(i.e. {{Wiki|independent}})
 \          Since nothing is produced from it.
 .
-L6: [b. It contradicts the explanation that all suffering is abandoned in the sphere of nirvana]
+L6: [b. It contradicts the explanation that all [[suffering]] is abandoned in the [[sphere]] of [[nirvana]]]
 .
 \          221.
-\          In nirvana there are no aggregates
+\          In [[nirvana]] there are no [[aggregates]]
-\          And there cannot be a person.
+\          And there cannot be a [[person]].
-\          What nirvana is there for one
+\          What [[nirvana]] is there for one
-\          Who is not seen in nirvana?
+\          Who is not seen in [[nirvana]]?
 .
-L5: [2. Refuting other sectarians' liberation identified with the self]
+L5: [2. Refuting other sectarians' [[liberation]] identified with the [[self]]]
-L6: [a. Refuting the permanent liberation consisting of consciousness imputed by Samkhyas]
+L6: [a. Refuting the [[permanent liberation]] consisting of [[consciousness]] [[imputed]] by [[Samkhyas]]]
 .
 \          222.
-\          When free from attachment at [the time of] liberation
+\          When free from [[attachment]] at [the time of] [[liberation]]
-\          What good is the existence of consciousness?
+\          What good is the [[existence]] of [[consciousness]]?
-\          Also to exist without consciousness
+\          Also to [[exist]] without [[consciousness]]
-\          Is clearly the same as not existing.
+\          Is clearly the same as not [[existing]].
 .
-L6: [b. Refuting permanent liberation consisting of the potential for the existence of consciousness]
+L6: [b. Refuting [[permanent liberation]] consisting of the potential for the [[existence]] of [[consciousness]]]
 .
 \          223.
-\          If at liberation a self existed
+\          If at [[liberation]] a [[self]] existed
-\          There could be a seed of consciousness.
+\          There could be a seed of [[consciousness]].
 \          Without it there is no speculation
-\          With regard to worldly existence.
+\          With regard to [[worldly existence]].
 .
-L6: [c. Suitability of the complete abandonment of conceptions of a self as liberation]
+L6: [c. Suitability of the complete [[abandonment]] of conceptions of a [[self]] as [[liberation]]]
 .
 \          224.
-\          It is certain that those liberated
+\          It is certain that those {{Wiki|liberated}}
-\          From suffering have no other [self].
+\          From [[suffering]] have no other [[[self]]].
-\          Therefore the end of the self
+\          Therefore the end of the [[self]]
-\          Should always be affirmed as good.
+\          Should always be [[affirmed]] as good.
 .
-L3: [III. Arguing the unsuitability of refuting true existence]
+L3: [III. Arguing the unsuitability of refuting [[true existence]]]
 .
 \          225.
-\          The conventional is preferable
+\          The [[Wikipedia:Convention (norm)|conventional]] is preferable
-\          But the ultimate never is.
+\          But the [[Wikipedia:Absolute (philosophy)|ultimate]] never is.
-\          Ordinary people have some [belief in this]
+\          [[Ordinary people]] have some [[[belief]] in this]
-\          But none in the ultimate.
+\          But none in the [[Wikipedia:Absolute (philosophy)|ultimate]].
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Discovering that external (i.e. world)  and internal (i.e. mind) dependently arising Phenomena (i.e. the five aggregates) exist in reliance (i.e. dependently arisen – conventional truths / existence),
+\          Discovering that external (i.e. [[world]])  and internal (i.e. [[mind]]) dependently [[arising]] [[Phenomena]] (i.e. the [[five aggregates]]) [[exist]] in reliance (i.e. [[dependently arisen]] – [[conventional truths]] / [[existence]]),
-\          and understanding Their emptiness of existence (i.e. ultimate truth / non-existence) by way of their own entities,
+\          and [[understanding]] Their [[emptiness]] of [[existence]] (i.e. [[ultimate truth]] / [[non-existence]]) by way of their [[own]] entities,
-\          Grow wise in the meaning of THE MIDDLE WAY FREE FROM EXTREMES. (i.e. Tetralemma - Aiming at the Union of The Two Truths)
+\          Grow [[wise]] in the meaning of THE [[MIDDLE WAY]] FREE FROM EXTREMES. (i.e. [[Tetralemma]] - Aiming at the Union of The [[Two Truths]])
 .
-\          This is the ninth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of permanent functional phenomena.
+\          This is the ninth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on the refutation of [[permanent]] functional [[phenomena]].
 .
 .
@@ Line 2,073: / Line 2,077: @@
 .
-L2: [Chapter 10 - Refuting Misconceptions of the Self – There is nothing permanent that is having rebirths, or is being Liberated - P.215]
+L2: [[[Chapter]] 10 - Refuting Misconceptions of the [[Self]] – There is nothing [[permanent]] that is having [[rebirths]], or is being {{Wiki|Liberated}} - P.215]
-L3: [I. Individual refutations of the self]
+L3: [I. {{Wiki|Individual}} refutations of the [[self]]]
-L4: [A. Refuting the Vaisesika self]
+L4: [A. Refuting the [[Vaisesika]] [[self]]]
-L5: [1. Refuting the nature of the self]
+L5: [1. Refuting the [[nature]] of the [[self]]]
 L6: [a. Actual meaning]
 .
 \          226.
-\          When the inner self is not
+\          When the [[inner self]] is not
-\          Female, male or neuter,
+\          {{Wiki|Female}}, {{Wiki|male}} or neuter,
-\          It is only out of ignorance
+\          It is only out of [[ignorance]]
-\          That you think your own self male.
+\          That you think your [[own]] [[self]] {{Wiki|male}}.
 .
 L6: [b. Refuting the rejoinder]
 .
 \          227.
-\          When all the elements are not
+\          When all the [[elements]] are not
-\          Male, female or neuter,
+\          {{Wiki|Male}}, {{Wiki|female}} or neuter,
 \          How is that which depends on them
-\          Male, female or neuter?
+\          {{Wiki|Male}}, {{Wiki|female}} or neuter?
 .
-L6: [c. [Unwanted] conclusion that generating the thought "I" when observing another's self is reasonable]
+L6: [c. [Unwanted] conclusion that generating the [[thought]] "I" when observing another's [[self]] is reasonable]
 .
 \          228.
-\          Your self is not my self and thus there is
+\          Your [[self]] is not my [[self]] and thus there is
-\          No such self, since it is not ascertained.
+\          No such [[self]], since it is not ascertained.
-\          Does the conception not arise
+\          Does the {{Wiki|conception}} not arise
-\          In relation to impermanent things?
+\          In [[relation]] to [[impermanent]] things?
 .
 L5: [2. Refuting the proofs]
-L6: [a. Refuting that a permanent self is the cause of entering and leaving cyclic existence]
+L6: [a. Refuting that a [[permanent]] [[self]] is the [[cause]] of entering and leaving [[cyclic existence]]]
 .
 \          229.
-\          From one rebirth to another
+\          From one [[rebirth]] to another
-\          The person changes like the body.
+\          The [[person]] changes like the [[body]].
-\          It is illogical for yours to be
+\          It is [[illogical]] for yours to be
-\          Separate from the body and permanent.
+\          Separate from the [[body]] and [[permanent]].
 .
-L6: [b. Refuting it as the activator of the body]
+L6: [b. Refuting it as the activator of the [[body]]]
 L7: [(1) Actual meaning]
 .
@@ Line 2,116: / Line 2,120: @@
 \          Intangible things do not
 \          Produce so-called motility.
-\          Thus the life force is not
+\          Thus the [[life force]] is not
-\          Agent of the body's movements.
+\          Agent of the [[body's]] movements.
 .
-L7: [(2) Showing what invalidated [belief in] a permanent self]
+L7: [(2) Showing what invalidated [[[belief]] in] a [[permanent]] [[self]]]
 .
 \          231.
-\          Why [teach] non-violence and wonder about
+\          Why [teach] [[non-violence]] and [[wonder]] about
-\          Conditions for a permanent self?
+\          [[Conditions]] for a [[permanent]] [[self]]?
-\          A diamond never has to be
+\          A [[diamond]] never has to be
 \          Protected against woodworm.
 .
-L6: [c. Refuting proof of a permanent self]
+L6: [c. Refuting [[proof]] of a [[permanent]] [[self]]]
-L7: [(1) Seeing memory of past rebirths is unsuitable as proof of a permanent self]
+L7: [(1) [[Seeing]] [[memory]] of {{Wiki|past}} [[rebirths]] is unsuitable as [[proof]] of a [[permanent]] [[self]]]
 .
 \          232.
-\          If your self is permanent
+\          If your [[self]] is [[permanent]]
-\          Because of remembering other lives,
+\          Because of remembering other [[lives]],
-\          How can your body be impermanent
+\          How can your [[body]] be [[impermanent]]
 \          When you see a scar previously formed?
 .
-L7: [(2) Unfeasibility of mindless matter remembering past rebirths]
+L7: [(2) Unfeasibility of mindless {{Wiki|matter}} remembering {{Wiki|past}} [[rebirths]]]
 .
 \          233.
-\          If the self when possessing that
+\          If the [[self]] when possessing that
-\          Which has mind is a knower,
+\          Which has [[mind]] is a knower,
-\          By that [same argument] that which has mind would be
+\          By that [same argument] that which has [[mind]] would be
-\          Mindless and the person permanent.
+\          Mindless and the [[person]] [[permanent]].
 .
-L7: [(3) Entailment of permanence, if that which has attributes such as intelligence remembers past rebirths]
+L7: [(3) Entailment of [[permanence]], if that which has [[attributes]] such as [[intelligence]] remembers {{Wiki|past}} [[rebirths]]]
 .
 \          234.
-\          A life force which has pleasure and so forth
+\          A [[life force]] which has [[pleasure]] and so forth
-\          Appears as various as pleasure and so forth.
+\          Appears as various as [[pleasure]] and so forth.
-\          Thus like pleasure it is not
+\          Thus like [[pleasure]] it is not
-\          Suitable as something permanent.
+\          Suitable as something [[permanent]].
 .
-L4: [B. Refuting the self imputed by Samkhyas]
+L4: [B. Refuting the [[self]] [[imputed]] by [[Samkhyas]]]
-L5: [1. Unacceptability of asserting a permanent conscious person]
+L5: [1. Unacceptability of asserting a [[permanent]] [[conscious]] [[person]]]
 .
 \          235.
-\          If consciousness is permanent
+\          If [[consciousness]] is [[permanent]]
 \          An agent is superfluous.
-\          if fire is permanent
+\          if [[fire]] is [[permanent]]
 \          Fuel is unnecessary.
 .
-L5: [2. Entailment that [the activity of experiencing] cannot stop until the conscious person, the substance, has disintegrated]
+L5: [2. Entailment that [the [[activity]] of experiencing] cannot stop until the [[conscious]] [[person]], the [[substance]], has disintegrated]
 .
 \          236.
-\          A substantial entity, unlike an action,
+\          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.
+\          The [[person]] [[exists]] but [[consciousness]] does not.
 .
-L5: [3. Unacceptability of asserting that the person's nature [changes] from actual consciousness first to potential consciousness]
+L5: [3. Unacceptability of asserting that the person's [[nature]] [changes] from actual [[consciousness]] first to potential [[consciousness]]]
 .
 \          237.
-\          At times one sees potential consciousness,
+\          At times one sees potential [[consciousness]],
-\          At others consciousness itself.
+\          At others [[consciousness]] itself.
-\          Because of being like molten iron
+\          Because of being like molten {{Wiki|iron}}
-\          The person undergoes change.
+\          The [[person]] undergoes change.
 .
-L4: [C. Refuting the self imputed by Naiyayikas]
+L4: [C. Refuting the [[self]] [[imputed]] by [[Naiyayikas]]]
-L5: [1. Refuting that a part of the self possessing a mere particle of mind perceives objects]
+L5: [1. Refuting that a part of the [[self]] possessing a mere {{Wiki|particle}} of [[mind]] [[perceives]] [[objects]]]
 .
 \          238.
-\          Merely [a small part with] mind is conscious
+\          Merely [a small part with] [[mind]] is [[conscious]]
-\          But the person is as vast as space.
+\          But the [[person]] is as vast as [[space]].
 \          Therefore it would seem as though
-\          Its nature is not to be conscious.
+\          Its [[nature]] is not to be [[conscious]].
 .
-L5: [2. Refuting belief in a permanent omnipresent self]
+L5: [2. Refuting [[belief]] in a [[permanent]] {{Wiki|omnipresent}} [[self]]]
 .
 \          239.
-\          If the self is in everyone then why
+\          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.
 .
-L4: [D. Explaining other refutation like that of the attributes and so forth]
+L4: [D. Explaining other refutation like that of the [[attributes]] and so forth]
-L5: [1. Asserting that though the principal is matter it is the creator of everything amounts to madness]
+L5: [1. Asserting that though the [[principal]] is {{Wiki|matter}} it is the creator of everything amounts to madness]
 .
 \          240.
 \          There is no difference between
 \          The insane and those from whom
-\          The attributes are the creator
+\          The [[attributes]] are the creator
-\          But are never conscious.
+\          But are never [[conscious]].
 .
-L5: [2. Contradiction of asserting that it creates virtue and non-virtue but does not experience their maturation]
+L5: [2. Contradiction of asserting that it creates [[virtue]] and [[non-virtue]] but does not [[experience]] their {{Wiki|maturation}}]
 .
 \          241.
-\          What is more illogical
+\          What is more [[illogical]]
-\          Than that the attributes should always
+\          Than that the [[attributes]] should always
-\          Know how to construct homes and so forth
+\          Know how [[to construct]] homes and so forth
-\          But not know how to experience them?
+\          But not know how to [[experience]] them?
 .
-L5: [3. Refuting that a permanent self is the agent of actions and experiencer of their maturation]
+L5: [3. Refuting that a [[permanent]] [[self]] is the agent of [[actions]] and [[experiencer]] of their {{Wiki|maturation}}]
 .
 \          242.
-\          The active is not permanent.
+\          The active is not [[permanent]].
-\          The ubiquitous is actionless.
+\          The {{Wiki|ubiquitous}} is actionless.
-\          The actionless is like the non-existent.
+\          The actionless is like the [[non-existent]].
-\          Why do you not prefer selflessness?
+\          Why do you not prefer [[selflessness]]?
 .
 L3: [II. General refutation]
-L4: [A. Erroneousness of thinking a personal self exist]
+L4: [A. Erroneousness of [[thinking]] a personal [[self]] [[exist]]]
 .
 \          243.
-\          Some see it as ubiquitous and for some
+\          Some see it as {{Wiki|ubiquitous}} and for some
-\          The person is the mere [size of the] body.
+\          The [[person]] is the mere [size of the] [[body]].
-\          Some see it as a mere particle.
+\          Some see it as a mere {{Wiki|particle}}.
-\          The wise see it as non-existent.
+\          The [[wise]] see it as [[non-existent]].
 .
-L4: [B. Impossibility of liberation from cyclic existence for a permanent self]
+L4: [B. Impossibility of [[liberation from cyclic existence]] for a [[permanent]] [[self]]]
 .
 \          244.
-\          How can what is permanent be harmed,
+\          How can what is [[permanent]] be harmed,
-\          Or the unharmed be liberated?
+\          Or the unharmed be {{Wiki|liberated}}?
-\          Liberation is irrelevant
+\          [[Liberation]] is irrelevant
-\          For one whose self is permanent.
+\          For one whose [[self]] is [[permanent]].
 .
-L4: [C. Inappropriateness of asserting the existence of a self during liberation]
+L4: [C. Inappropriateness of asserting the [[existence]] of a [[self]] during [[liberation]]]
 .
 \          245.
-\          If the self exists it is inappropriate
+\          If the [[self]] [[exists]] it is inappropriate
-\          To think there is no self
+\          To think there is [[no self]]
-\          And false to claim one attains nirvana
+\          And false to claim one attains [[nirvana]]
-\          Through certain knowledge of reality.
+\          Through certain [[knowledge of reality]].
 .
-L4: [D. Refuting a substantially established liberated [person] without a self]
+L4: [D. Refuting a substantially established {{Wiki|liberated}} [[[person]]] without a [[self]]]
 .
 \          246.
-\          If it exists at liberation
+\          If it [[exists]] at [[liberation]]
-\          It should not be non-existent before.
+\          It should not be [[non-existent]] before.
 \          It is explained that what is seen
-\          Without anything is its nature.
+\          Without anything is its [[nature]].
 .
-L3: [III. Eliminating any fault of annihilation with regard to selflessness]
+L3: [III. Eliminating any fault of {{Wiki|annihilation}} with regard to [[selflessness]]]
-L4: [A. Although there is no self, there is no danger of the composite and transitory discontinuing]
+L4: [A. Although there is [[no self]], there is no [[danger]] of the composite and transitory discontinuing]
 .
 \          247.
-\          If the impermanent discontinues
+\          If the [[impermanent]] discontinues
-\          How could there be grass at present?
+\          How could there be grass at {{Wiki|present}}?
 \          If, indeed, this were true,
-\          No one would have ignorance either.
+\          No one would have [[ignorance]] either.
 .
-L4: [B. Even if a self exists, it is unsuitable as the cause that starts and stops [production]]
+L4: [B. Even if a [[self]] [[exists]], it is unsuitable as the [[cause]] that starts and stops [production]]
 .
 \          248.
-\          Even if the self exists
+\          Even if the [[self]] [[exists]]
-\          Form is seen to arise from other [causes],
+\          [[Form]] is seen to arise from other [[[causes]]],
-\          To continue by virtue of others
+\          To continue by [[virtue]] of others
 \          And to disintegrate through others.
 .
-L4: [C. Producers and that which is produced exist in relation only to impermanent things]
+L4: [C. Producers and that which is produced [[exist]] in [[relation]] only to [[impermanent]] things]
 .
 \          249.
 \          Just as the sprout which is a product
 \          Is produced from a product, the seed,
-\          Similarly all that is impermanent
+\          Similarly all that is [[impermanent]]
-\          Comes from the impermanent.
+\          Comes from the [[impermanent]].
 .
-L4: [D. Showing briefly how permanence and annihilation are avoided in terms of the conventional]
+L4: [D. Showing briefly how [[permanence]] and {{Wiki|annihilation}} are avoided in terms of the [[Wikipedia:Convention (norm)|conventional]]]
 .
 \          250.
@@ Line 2,285: / Line 2,289: @@
 \          THERE IS NO PERMANENCE.
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Through familiarity with meditating on
+\          Through familiarity with [[meditating]] on
-\          The impermanence, suffering and uncleanness of cyclic existence,
+\          The [[impermanence]], [[suffering]] and uncleanness of [[cyclic existence]],
-\          Abandon the limitless views of the self,
+\          Abandon the [[limitless]] [[views]] of the [[self]],
-\          Both innate and those imputed by tenets.
+\          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.
+\          This is the tenth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on refuting the [[self]].
 .
 .
@@ Line 2,300: / Line 2,304: @@
 .
-L2: [Chapter 11 - Refuting Truly Existent Time – There is no truly existing absolute time, duration or impermanence - P.227]
+L2: [[[Chapter]] 11 - Refuting [[Truly Existent]] Time – There is no truly [[existing]] [[absolute]] time, duration or [[impermanence]] - P.227]
-L3: [I. Refuting that time is substantially established by nature]
+L3: [I. Refuting that time is substantially established by [[nature]]]
-L4: [A. Refuting the past and the future]
+L4: [A. Refuting the {{Wiki|past}} and the {{Wiki|future}}]
-L5: [1. Refuting a substantially established future]
+L5: [1. Refuting a substantially established {{Wiki|future}}]
-L6: [a. Showing the fallacies if the future is truly existent]
+L6: [a. Showing the fallacies if the {{Wiki|future}} is [[truly existent]]]
 .
 \          251.
-\          The present pot and the past one
+\          The {{Wiki|present}} pot and the {{Wiki|past}} one
-\          Do not exist in the future pot.
+\          Do not [[exist]] in the {{Wiki|future}} pot.
-\          Since both would be future,
+\          Since both would be {{Wiki|future}},
-\          The future would not exist.
+\          The {{Wiki|future}} would not [[exist]].
 .
 L6: [b. Refuting the rejoinder]
 .
 \          252.
-\          If a disintegrated thing exists as
+\          If a disintegrated thing [[exists]] as
-\          A future entity in the future,
+\          A {{Wiki|future}} [[entity]] in the {{Wiki|future}},
-\          How can what is future in nature
+\          How can what is {{Wiki|future}} in [[nature]]
-\          Become that which is past?
+\          Become that which is {{Wiki|past}}?
 .
-L6: [c. Consequence that it is present if substantially established]
+L6: [c. Consequence that it is {{Wiki|present}} if substantially established]
 .
 \          253.
-\          Because of being future in nature
+\          Because of being {{Wiki|future}} in [[nature]]
-\          A future functional thing
+\          A {{Wiki|future}} functional thing
-\          Is thus present
+\          Is thus {{Wiki|present}}
-\          And cannot be future.
+\          And cannot be {{Wiki|future}}.
 .
-L6: [d. Consequence that impermanence is impossible if all three times are substantially existent]
+L6: [d. Consequence that [[impermanence]] is impossible if all three times are substantially [[existent]]]
 .
 \          254.
-\          If the future, past and present exist,
+\          If the {{Wiki|future}}, {{Wiki|past}} and {{Wiki|present}} [[exist]],
-\          What does not exist?
+\          What does not [[exist]]?
-\          How can there be impermanence
+\          How can there be [[impermanence]]
-\          For one for whom all times exist?
+\          For one for whom all times [[exist]]?
 .
-L5: [2. Refuting a substantially established past]
+L5: [2. Refuting a substantially established {{Wiki|past}}]
 .
 \          255.
-\          If it has passed beyond the past
+\          If it has passed beyond the {{Wiki|past}}
-\          Why is it the past?
+\          Why is it the {{Wiki|past}}?
-\          If it has not passed beyond the past
+\          If it has not passed beyond the {{Wiki|past}}
-\          Why is it the past?
+\          Why is it the {{Wiki|past}}?
 .
-L5: [3. Detailed refutation of the future]
+L5: [3. Detailed refutation of the {{Wiki|future}}]
-L6: [a. Refuting the assertion of Vaibhasikas and so forth]
+L6: [a. Refuting the [[assertion]] of [[Vaibhasikas]] and so forth]
-L7: [(1) Refutation by examining whether the future  is produced or unproduced]
+L7: [(1) Refutation by examining whether the {{Wiki|future}}  is produced or unproduced]
 L8: [(a) Actual meaning]
 .
 \          256.
-\          If the future is produced
+\          If the {{Wiki|future}} is produced
-\          Why is it not present?
+\          Why is it not {{Wiki|present}}?
 \          If it is unproduced
-\          Is the future permanent or what?
+\          Is the {{Wiki|future}} [[permanent]] or what?
 .
 L8: [(b) Refuting the rejoinder]
 .
 \          257.
-\          If the future is impermanent because
+\          If the {{Wiki|future}} is [[impermanent]] because
 \          Though not produced it disintegrates,
-\          Since the past does not disintegrate
+\          Since the {{Wiki|past}} does not disintegrate
-\          Why not consider it permanent?
+\          Why not consider it [[permanent]]?
 .
-L7: [(2) Consequence that impermanence is impossible if the two times are substantially established]
+L7: [(2) Consequence that [[impermanence]] is impossible if the two times are substantially established]
 .
 \          258.
-\          If the past and present
+\          If the {{Wiki|past}} and {{Wiki|present}}
-\          Are not impermanent,
+\          Are not [[impermanent]],
 \          The third which is different
 \          From these is also not.
 .
-L7: [(3) Showing that the existence of future functional things is absurd]
+L7: [(3) Showing that the [[existence]] of {{Wiki|future}} functional things is absurd]
 .
 \          259.
 \          If a thing which will be produced
-\          later exists beforehand,
+\          later [[exists]] beforehand,
 \          The contention of Niyativadins
 \          Is not erroneous.
@@ Line 2,383: / Line 2,387: @@
 \          260.
 \          To say something which will be made to occur
-\          Already exists is unreasonable.
+\          Already [[exists]] is unreasonable.
-\          If that which exists is produced,
+\          If that which [[exists]] is produced,
 \          What has been produced will arise again.
 .
-L7: [(5) Refuting that Yogic perception of wished for objects directly perceives future things]
+L7: [(5) Refuting that [[Yogic]] [[perception]] of wished for [[objects]] directly [[perceives]] {{Wiki|future}} things]
 L8: [(a) Actual meaning]
 .
 \          261.
-\          If future things are seen,
+\          If {{Wiki|future}} things are seen,
-\          Why is the non-existent not seen?
+\          Why is the [[non-existent]] not seen?
-\          For one for whom the future exists
+\          For one for whom the {{Wiki|future}} [[exists]]
 \          There can be no distant [time].
 .
-L8: [(b) Consequence that fresh restraint from non-virtue and so forth are unnecessary if the future is substantially existent]
+L8: [(b) Consequence that fresh {{Wiki|restraint}} from [[non-virtue]] and so forth are unnecessary if the {{Wiki|future}} is substantially [[existent]]]
 .
 \          262.
-\          If virtue exists though nothing is done,
+\          If [[virtue]] [[exists]] though nothing is done,
-\          Resolute restraint is meaningless.
+\          Resolute {{Wiki|restraint}} is meaningless.
 \          If even a little is done
-\          The effect cannot exist.
+\          The effect cannot [[exist]].
 .
-L8: [(c) If impermanent it is contradictory for something to exist prior to its production]
+L8: [(c) If [[impermanent]] it is [[contradictory]] for something to [[exist]] prior to its production]
 .
 \          263.
-\          If they are impermanent
+\          If they are [[impermanent]]
-\          How can it be said effects exist?
+\          How can it be said effects [[exist]]?
 \          That which has a beginning and end
-\          is called impermanent in the world.
+\          is called [[impermanent]] in the [[world]].
 .
-L6: [b. Refuting the assertions of Sautrantikas and so forth]
+L6: [b. Refuting the assertions of [[Sautrantikas]] and so forth]
 .
 \          264.
-\          Liberation will occur without exertion.
+\          [[Liberation]] will occur without {{Wiki|exertion}}.
-\          For the liberated there is no future,
+\          For the {{Wiki|liberated}} there is no {{Wiki|future}},
 \          Or otherwise, if this were so,
-\          Desire would arise without attachment.
+\          [[Desire]] would arise without [[attachment]].
 .
-L4: [B. Refutation by examining whether the effect exists or not]
+L4: [B. Refutation by examining whether the effect [[exists]] or not]
 .
 \          265.
-\          For those who assert effects exist,
+\          For those who assert effects [[exist]],
-\          And for those who assert they do not exist,
+\          And for those who assert they do not [[exist]],
 \          Adornments like pillars and so forth
 \          For a home are purposeless.
 .
-L4: [C. Refuting a truly existent present]
+L4: [C. Refuting a [[truly existent]] {{Wiki|present}}]
 .
 \          266.
-\          The transformation of things also
+\          The [[transformation]] of things also
-\          Is not perceived even by the mind.
+\          Is not [[perceived]] even by the [[mind]].
-\          Those who lack wisdom nevertheless
+\          Those who lack [[wisdom]] nevertheless
-\          Think that the present exists.
+\          Think that the {{Wiki|present}} [[exists]].
 .
-L3: [II. Refuting the proof [of substantially established time]]
+L3: [II. Refuting the [[proof]] [of substantially established time]]
-L4: [A. Refuting existence of substantially established functional things as a basis for time]
+L4: [A. Refuting [[existence]] of substantially established functional things as a basis for time]
 L5: [1. Refutation by examining whether or not things have duration]
 L6: [a. Actual meaning]
@@ Line 2,443: / Line 2,447: @@
 \          267.
 \          How can there be things with no duration?
-\          Being impermanent, how can they endure?
+\          Being [[impermanent]], how can they endure?
 \          If they had duration first,
 \          They would not grow old in the end.
 .
-L6: [b. Proving that duration is not inherently existent]
+L6: [b. Proving that duration is not [[inherently existent]]]
 .
 \          268.
-\          Just as a single consciousness
+\          Just as a single [[consciousness]]
-\          Cannot apprehend two objects,
+\          Cannot apprehend two [[objects]],
-\          Similarly two consciousnesses
+\          Similarly two [[consciousnesses]]
-\          Cannot apprehend one object.
+\          Cannot apprehend one [[object]].
 .
 L5: [2. Refutation by examining whether or not time has duration]
@@ Line 2,463: / Line 2,467: @@
 \          There will also be no end.
 .
-L5: [3. Refutation by examining whether things and impermanence are one or different]
+L5: [3. Refutation by examining whether things and [[impermanence]] are one or different]
 .
 \          270.
-\          If impermanence and things are separate
+\          If [[impermanence]] and things are separate
-\          Things are not impermanent.
+\          Things are not [[impermanent]].
 \          If they are one, since things are precisely that which is
-\          Impermanent, how can they have duration?
+\          [[Impermanent]], how can they have duration?
 .
-L5: [4. Refutation by examining which is stronger, duration or impermanence]
+L5: [4. Refutation by examining which is stronger, duration or [[impermanence]]]
-L6: [a. Consequence that subsequent reversal is unfeasible if impermanence is weaker]
+L6: [a. Consequence that subsequent reversal is unfeasible if [[impermanence]] is weaker]
 .
 \          271.
 \          If duration is not weak
-\          Because impermanence is weak,
+\          Because [[impermanence]] is weak,
 \          Why should a reversal
 \          Afterwards be seen?
 .
-L6: [b. Consequence that nothing will have duration if impermanence is stronger]
+L6: [b. Consequence that nothing will have duration if [[impermanence]] is stronger]
 .
 \          272.
-\          If impermanence is not weaker
+\          If [[impermanence]] is not weaker
-\          And is present in all things,
+\          And is {{Wiki|present}} in all things,
 \          None of them will have duration
-\          Or nor all are impermanent.
+\          Or nor all are [[impermanent]].
 .
-L6: [c. Consequence that what was permanent will later be impermanent if duration is stronger]
+L6: [c. Consequence that what was [[permanent]] will later be [[impermanent]] if duration is stronger]
 .
 \          273.
-\          If there is always impermanence
+\          If there is always [[impermanence]]
 \          There cannot always be duration,
-\          or else that which was permanent
+\          or else that which was [[permanent]]
-\          later becomes impermanent.
+\          later becomes [[impermanent]].
 .
-L5: [5. Refuting that both exist together]
+L5: [5. Refuting that both [[exist]] together]
 .
 \          274.
 \          If things have duration
-\          And impermanence together,
+\          And [[impermanence]] together,
-\          Either it is wrong that things are impermanent,
+\          Either it is wrong that things are [[impermanent]],
-\          or duration is a fallacy.
+\          or duration is a [[fallacy]].
 .
-L4: [B. Refuting proof based on memory of the past]
+L4: [B. Refuting [[proof]] based on [[memory]] of the {{Wiki|past}}]
 .
 \          275.
 \          Things seen do not reappear,
-\          Nor does awareness arise again.
+\          Nor does [[awareness]] arise again.
-\          Thus memory is in fact deceived
+\          Thus [[memory]] is in fact deceived
-\          With regard to a deceptive object.
+\          With regard to a deceptive [[object]].
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Not knowing how to posit continuity and transitoriness,
+\          Not [[knowing]] how to posit continuity and transitoriness,
-\          They say time is permanent and the three times exist substantially.
+\          They say time is [[permanent]] and the three times [[exist]] substantially.
-\          Having understood that phenomena are like optical illusions,
+\          Having understood that [[phenomena]] are like optical [[illusions]],
-\          Learn how the three times are perceived.
+\          Learn how the three times are [[perceived]].
 .
-\          This is the eleventh chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on refuting time.
+\          This is the eleventh [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on refuting time.
 .
 .
@@ Line 2,527: / Line 2,531: @@
 .
-L2: [Chapter 12 - Refuting Wrong Views – We need a gradual path combining virtuous methods and wisdom. There is no final view to arrive to. -- P.239]
+L2: [[[Chapter]] 12 - Refuting [[Wrong Views]] – We need a [[gradual path]] [[combining]] [[virtuous]] [[methods]] and [[wisdom]]. There is no final view to arrive to. -- P.239]
-L3: [I. Why most ordinary people do not follow this teaching]
+L3: [I. Why most [[ordinary people]] do not follow this [[teaching]]]
 L4: [A. Difficulty of finding a listener with the prerequisite qualities]
 L5: [1. Prerequisite qualities of the listener]
 .
 \          276.
-\          An unprejudiced, intelligent and interested
+\          An unprejudiced, {{Wiki|intelligent}} and [[interested]]
 \          Listener is called a vessel.
-\          Neither the teacher's nor the student's
+\          Neither the [[teacher's]] nor the student's
 \          Good qualities will be taken as faults.
 .
@@ Line 2,541: / Line 2,545: @@
 .
 \          277.
-\          He explained existence and its causes,
+\          He explained [[existence]] and its [[causes]],
-\          The means to peace and peace itself.
+\          The means to [[peace]] and [[peace]] itself.
-\          What people do not understand
+\          What [[people]] do not understand
 \          Is seen as the Subduer's [fault].
 .
 L5: [3. Eliminating arguments]
-L6: [a. Proving the Subduer's omniscience]
+L6: [a. Proving the Subduer's [[omniscience]]]
-L7: [(1) Appropriateness of being glad about the teaching of emptiness which annihilates suffering and its sources]
+L7: [(1) Appropriateness of being glad about the [[teaching]] of [[emptiness]] which annihilates [[suffering]] and its sources]
 .
 \          278.
-\          These strange people all agree that by
+\          These strange [[people]] all agree that by
-\          Giving up everything one attains nirvana.
+\          Giving up everything one attains [[nirvana]].
-\          For what reason do they dislike
+\          For what [[reason]] do they dislike
 \          That which puts an end to all?
 .
-L7: [(2) Why there is no liberation in any teaching other than the Teacher's]
+L7: [(2) Why there is no [[liberation]] in any [[teaching]] other than the [[Teacher's]]]
 .
 \          279.
@@ Line 2,562: / Line 2,566: @@
 \          The means to give it up, do so?
 \          Certainly, therefore, the Subduer said
-\          There is no peace in any other [teaching].
+\          There is no [[peace]] in any other [[[teaching]]].
 .
-L7: [(3) Means to gain certainty regarding extremely hidden matters taught by the Teacher]
+L7: [(3) Means to gain {{Wiki|certainty}} regarding extremely hidden matters [[taught]] by the [[Teacher]]]
 .
 \          280.
-\          Whoever doubts what the Buddha said
+\          Whoever [[doubts]] what the [[Buddha]] said
 \          About that which is hidden
-\          Should rely on emptiness
+\          Should rely on [[emptiness]]
 \          And gain conviction in him alone.
 .
-L6: [b. Showing that others' teachers are not authentic]
+L6: [b. Showing that others' [[teachers]] are not [[Wikipedia:Authenticity|authentic]]]
 .
 \          281.
 \          Those who find it hard to see
-\          This world are ignorant of others.
+\          This [[world]] are [[ignorant]] of others.
 \          Those who follow them will be
 \          Misled for a very long time.
 .
-L4: [B. Difficulty of understanding the meaning of the fundamental mode of existence]
+L4: [B. Difficulty of [[understanding]] the meaning of the fundamental mode of [[existence]]]
-L5: [1. Why emptiness is feared]
+L5: [1. Why [[emptiness]] is feared]
-L6: [a. Why some, although seeking liberation, follow the Forders]
+L6: [a. Why some, although seeking [[liberation]], follow the Forders]
 .
 \          282.
-\          The unwise take no delight in letting
+\          The unwise take no [[delight]] in letting
-\          Their mind follow a guide
+\          Their [[mind]] follow a guide
 \          Who has done that which is
-\          Most difficult -- attained nirvana.
+\          Most difficult -- [[attained]] [[nirvana]].
 .
-L6: [b. Recognizing a person who fears emptiness]
+L6: [b. [[Recognizing]] a [[person]] who {{Wiki|fears}} [[emptiness]]]
 .
 \          283.
-\          When it is not seen, fear does not begin.
+\          When it is not seen, {{Wiki|fear}} does not begin.
 \          When seen, it stops completely.
-\          Thus one can say with certainty;
+\          Thus one can say with {{Wiki|certainty}};
 \          Those who know a little are afraid.
 .
-L6: [c. Why childish people fear emptiness]
+L6: [c. Why childish [[people]] {{Wiki|fear}} [[emptiness]]]
 .
 \          284.
-\          Childish beings are certainly only
+\          Childish [[beings]] are certainly only
 \          Familiar with that which involves them.
 \          Because of unfamiliarity
-\          They fear that which extricates them.
+\          They {{Wiki|fear}} that which extricates them.
 .
-L5: [2. Faults of impeding others' understanding of emptiness]
+L5: [2. Faults of impeding others' [[understanding]] of [[emptiness]]]
 .
 \          285.
 \          If someone who is shrouded in
-\          Complete ignorance and impedes suchness
+\          Complete [[ignorance]] and impedes [[suchness]]
-\          Will not even attain good fortune,
+\          Will not even attain [[good fortune]],
-\          What need to mention liberation?
+\          What need to mention [[liberation]]?
 .
-L5: [3. Taking care to lapse from the view of suchness]
+L5: [3. Taking [[care]] to lapse from the view of [[suchness]]]
 .
 \          286.
-\          Lapsing from ethics is preferable
+\          Lapsing from [[ethics]] is preferable
 \          To lapsing from the view.
-\          Through ethics one gains a high rebirth;
+\          Through [[ethics]] one gains a high [[rebirth]];
-\          The supreme state is reached by means of the view.
+\          The [[supreme state]] is reached by means of the view.
 .
-L5: [4. Stages leading towards suchness]
+L5: [4. Stages leading towards [[suchness]]]
 .
 \          287.
-\          For the unreceptive, conceptions of a self are best;
+\          For the unreceptive, conceptions of a [[self]] are best;
-\          To teach them selflessness is not.
+\          To teach them [[selflessness]] is not.
-\          They would go to bad rebirths,
+\          They would go to bad [[rebirths]],
-\          While the extraordinary attain peace.
+\          While the [[extraordinary]] attain [[peace]].
 .
-L5: [5. Recognizing suchness]
+L5: [5. [[Recognizing]] [[suchness]]]
-L6: [a. Recognizing the fundamental mode of existence]
+L6: [a. [[Recognizing]] the fundamental mode of [[existence]]]
 .
 \          288.
-\          There is no other door to peace,
+\          There is no other door to [[peace]],
-\          And it destroys wrong views.
+\          And it destroys [[wrong views]].
-\          That which is the object of
+\          That which is the [[object]] of
-\          All Buddhas is called selflessness.
+\          All [[Buddhas]] is called [[selflessness]].
 .
-L6: [b. Why fear arises in the weak]
+L6: [b. Why {{Wiki|fear}} arises in the weak]
 .
 \          289.
 \          The unreceptive are terrified
-\          Just by its very name.
+\          Just by its very [[name]].
 \          What so-called strong man is seen
 \          Who does not frighten the weak?
 .
-L4: [C. The profound is not taught for the sake of argument]
+L4: [C. The profound is not [[taught]] for the [[sake]] of argument]
-L5: [1. Although not taught for the sake of debate this very teaching burns up wrong contentions]
+L5: [1. Although not [[taught]] for the [[sake]] of [[debate]] this very [[teaching]] burns up wrong contentions]
 .
 \          290.
-\          This principle is not taught
+\          This [[principle]] is not [[taught]]
-\          By Tathagatas for the sake of debate,
+\          By [[Tathagatas]] for the [[sake]] of [[debate]],
 \          Yet it burns up others' contentions
-\          As fire does its fuel.
+\          As [[fire]] does its fuel.
 .
 L5: [2. Why this is so]
@@ Line 2,660: / Line 2,664: @@
 .
 \          291.
-\          Whoever knows this teaching
+\          Whoever [[knows]] this [[teaching]]
 \          Will not relish others.
-\          Thus to me this teaching seems
+\          Thus to me this [[teaching]] seems
 \          Like the door to destruction.
 .
-L6: [b. Why the Exalted do not experience fear]
+L6: [b. Why the [[Exalted]] do not [[experience]] {{Wiki|fear}}]
 .
 \          292.
 \          For those who think there is
-\          In reality no self and abide in this thought,
+\          In [[reality]] [[no self]] and abide in this [[thought]],
-\          How will existence cause pleasure
+\          How will [[existence]] [[cause]] [[pleasure]]
-\          Or non-existence cause fear?
+\          Or [[non-existence]] [[cause]] {{Wiki|fear}}?
 .
-L5: [3. Appropriateness of compassion for those following wrong paths]
+L5: [3. Appropriateness of [[compassion]] for those following [[wrong paths]]]
 .
 \          293.
-\          Seeing the many Forders
+\          [[Seeing]] the many Forders
-\          Who are seeds of futility,
+\          Who are [[seeds]] of futility,
-\          Who would not feel pity
+\          Who would not [[feel]] [[pity]]
-\          For people who long for a teaching?
+\          For [[people]] who long for a [[teaching]]?
 .
-L4: [D. Showing the comparative subtlety and coarseness of our own and others' teaching]
+L4: [D. Showing the comparative subtlety and coarseness of our [[own]] and others' [[teaching]]]
-L5: [1. General explanation of why those of inferior intelligence value others' teaching but not the Buddha's]
+L5: [1. General explanation of why those of {{Wiki|inferior}} [[intelligence]] value others' [[teaching]] but not the [[Buddha's]]]
 .
 \          294.
-\          The teaching of the Sakyas,
+\          The [[teaching]] of the [[Sakyas]],
-\          Nirgranthas and Brahmins are perceived
+\          [[Nirgranthas]] and [[Brahmins]] are [[perceived]]
-\          By the mind, the eyes and the ears.
+\          By the [[mind]], the [[eyes]] and the [[ears]].
-\          Thus the Subduer's teaching is subtle.
+\          Thus the Subduer's [[teaching]] is {{Wiki|subtle}}.
 .
 L5: [2. Specific explanation]
-L6: [a. Those seeking liberation should not try these systems]
+L6: [a. Those seeking [[liberation]] should not try these systems]
 .
 \          295.
-\          Brahmin practices are said
+\          [[Brahmin]] practices are said
 \          Mainly to be an outward show.
-\          The practices of Nirgranthas
+\          The practices of [[Nirgranthas]]
 \          Are said to be mainly stultifying.
 .
-L6: [b. How those of inferior intelligence develop respect]
+L6: [b. How those of {{Wiki|inferior}} [[intelligence]] develop [[respect]]]
 .
 \          296.
-\          Brahmins are revered
+\          [[Brahmins]] are revered
-\          Because they adopt the orthodox.
+\          Because they adopt the [[orthodox]].
-\          Nirgranthas are pitied
+\          [[Nirgranthas]] are pitied
 \          Because they adopt the deluded.
 .
-L6: [c. Why those systems are not excellent teaching]
+L6: [c. Why those systems are not {{Wiki|excellent}} [[teaching]]]
 .
 \          297.
-\          Suffering is a maturation
+\          [[Suffering]] is a {{Wiki|maturation}}
-\          And thus is not virtuous.
+\          And thus is not [[virtuous]].
-\          Similarly, birth too is not virtuous,
+\          Similarly, [[birth]] too is not [[virtuous]],
-\          Being a maturation of actions.
+\          Being a {{Wiki|maturation}} of [[actions]].
 .
-L3: [II. Exposition of good explanation in brief]
+L3: [II. [[Exposition]] of good explanation in brief]
 L4: [A. Actual meaning]
 .
 \          298.
-\          In brief Tathagatas explain
+\          In brief [[Tathagatas]] explain
-\          VIRTUE AS NON-VIOLENCE
+\          [[VIRTUE]] AS NON-VIOLENCE
-\          And EMPTINESS AS NIRVANA --
+\          And [[EMPTINESS]] AS [[NIRVANA]] --
 \          Here there are only these two.
 .
-L4: [B. Why outsiders do not appreciate the Teacher's doctrine]
+L4: [B. Why outsiders do not appreciate the [[Teacher's]] [[doctrine]]]
 .
 \          299.
-\          To ordinary people their own position,
+\          To [[ordinary people]] their [[own]] position,
 \          Like their birthplace, is attractive.
 \          Why would you find attractive
 \          That which precludes it?
 .
-L3: [III. Advising those who seek emancipation to adopt good explanations]
+L3: [III. Advising those who seek {{Wiki|emancipation}} to adopt good explanations]
 .
 \          300.
-\          The intelligent who seek what is good
+\          The {{Wiki|intelligent}} who seek what is good
 \          Adopt what is worthwhile even from others.
-\          Does the sun not belong to all
+\          Does the {{Wiki|sun}} not belong to all
-\          On earth who have sight?
+\          On [[earth]] who have [[sight]]?
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
 \          Become a proper vessel for good explanation
-\          And learned in the non-inherent existence of dependent arising,
+\          And learned in the [[non-inherent]] [[existence]] of [[dependent arising]],
-\          The final object of the path that severs worldly existence,
+\          The final [[object]] of the [[path]] that severs [[worldly existence]],
-\          The understanding of which frees from attachment to extreme views.
+\          The [[understanding]] of which frees from [[attachment]] to extreme [[views]].
 .
-\          This is the twelfth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on refuting views.
+\          This is the twelfth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on refuting [[views]].
 .
 .
@@ Line 2,755: / Line 2,759: @@
 .
-L2: [Chapter 13 - Refuting Truly Existent Sense Organs and Objects – Refuting direct objective perception of an external reality independent of the mind and karma. Everyting is like an illusion. - P.251]
+L2: [[[Chapter]] 13 - Refuting [[Truly Existent]] [[Sense Organs]] and [[Objects]] – Refuting direct [[objective]] [[perception]] of an [[external reality]] {{Wiki|independent}} of the [[mind]] and [[karma]]. Everyting is [[like an illusion]]. - P.251]
-L3: [I. Extensively explaining the reasoning that refutes true existence]
+L3: [I. Extensively explaining the {{Wiki|reasoning}} that refutes [[true existence]]]
-L4: [A. Refuting true existence of that which is apprehended: the sense objects]
+L4: [A. Refuting [[true existence]] of that which is apprehended: the [[sense objects]]]
 L5: [1. General refutation]
 L6: [a. Actual meaning]
-L7: [(1) Refuting that a sense consciousness directly perceives a pot existing by way of its own character]
+L7: [(1) Refuting that a [[sense consciousness]] directly [[perceives]] a pot [[existing]] by way of its [[own]] [[character]]]
 .
 \          301.
-\          When seeing its form, one does not in fact
+\          When [[seeing]] its [[form]], one does not in fact
-\          See the whole pot. Who that knows
+\          See the whole pot. Who that [[knows]]
-\          Reality would claim that the pot
+\          [[Reality]] would claim that the pot
 \          Is DIRECTLY PERCEPTIBLE also?
 .
-L7: [(2) Applying this reasoning to other instances]
+L7: [(2) Applying this {{Wiki|reasoning}} to other instances]
 .
 \          302.
 \          By means of this very analysis
-\          Those with superior intelligence
+\          Those with {{Wiki|superior}} [[intelligence]]
-\          Should refute individuality
+\          Should refute [[individuality]]
 \          All that is fragrant, sweet and soft.
 .
-L7: [(3) Absurdity of positing that other parts are seen because visible form existent by way of its own character is seen]
+L7: [(3) Absurdity of positing that other parts are seen because [[visible form]] [[existent]] by way of its [[own]] [[character]] is seen]
 .
 \          303.
-\          If because the form is seen
+\          If because the [[form]] is seen
 \          Everything is seen,
 \          Why because of what is not seen
-\          Would the form not be unseen?
+\          Would the [[form]] not be unseen?
 .
-L7: [(4) Refuting direct perception of just visible form existent by way of its own character]
+L7: [(4) Refuting direct [[perception]] of just [[visible form]] [[existent]] by way of its [[own]] [[character]]]
 .
 \          304.
-\          There is no direct perception
+\          There is no direct [[perception]]
-\          of just the form alone,
+\          of just the [[form]] alone,
 \          Because it has a close and distant
 \          As well as a central part.
 .
-L7: [(5) Showing that the proof and what is to be proved are alike]
+L7: [(5) Showing that the [[proof]] and what is to be proved are alike]
 .
 \          305.
 \          This also applies when one examines
-\          Whether particles have parts or not.
+\          Whether {{Wiki|particles}} have parts or not.
-\          Thus to prove a thesis by that
+\          Thus to prove a {{Wiki|thesis}} by that
 \          Which must be proved is not feasible.
 .
-L7: [(6) Showing other lines of reasoning]
+L7: [(6) Showing other lines of {{Wiki|reasoning}}]
 .
 \          306.
 \          EVERYTHING TOO IS A COMPONENT
 \          AS WELL AS BEING A COMPOSITE.
-\          Thus even a spoken syllable
+\          Thus even a spoken {{Wiki|syllable}}
-\          Does not have existence here.
+\          Does not have [[existence]] here.
 .
-L5: [2. Individual refutations]
+L5: [2. {{Wiki|Individual}} refutations]
-L6: [a. Refuting that sense organs apprehend objects existing by way of their own entity]
+L6: [a. Refuting that [[sense organs]] apprehend [[objects]] [[existing]] by way of their [[own]] [[entity]]]
-L7: [(1) Refuting truly existent visible objects]
+L7: [(1) Refuting [[truly existent]] [[visible objects]]]
-L8: [(a) Refuting objects]
+L8: [(a) Refuting [[objects]]]
-L9: [1: Refuting our own sectarians' contentions]
+L9: [1: Refuting our [[own]] sectarians' contentions]
-L9: [a: Refutation by examining whether the color and shape constituting a visible form existing by way of its own character taken as object of apprehension by a visual consciousness are inherently one or different]
+L9: [a: Refutation by examining whether the {{Wiki|color}} and shape constituting a [[visible form]] [[existing]] by way of its [[own]] [[character]] taken as [[object]] of apprehension by a [[visual consciousness]] are inherently one or different]
 .
 \          307.
-\          If a shape is distinct from color
+\          If a shape is {{Wiki|distinct}} from {{Wiki|color}}
 \          How is shape apprehended?
-\          If not distinct, why would the body
+\          If not {{Wiki|distinct}}, why would the [[body]]
-\          Not also apprehend color?
+\          Not also apprehend {{Wiki|color}}?
 .
-L9: [b: Refutation through the consequence that because the elements are present, a visual consciousness taking a visible form as its object would apprehend both]
+L9: [b: Refutation through the consequence that because the [[elements]] are {{Wiki|present}}, a [[visual consciousness]] taking a [[visible form]] as its [[object]] would apprehend both]
 .
 \          308.
-\          Only the form is visible
+\          Only the [[form]] is [[visible]]
-\          But the form's causes are not seen.
+\          But the form's [[causes]] are not seen.
 \          If indeed it is thus,
 \          Why are both not also
-\          Perceived by just the eyes?
+\          [[Perceived]] by just the [[eyes]]?
 .
 L9: [c: Showing what invalidates this contention]
 .
 \          309.
-\          Earth is seen as firm and stable
+\          [[Earth]] is seen as firm and {{Wiki|stable}}
-\          And is apprehended by the body.
+\          And is apprehended by the [[body]].
-\          Only that which is tangible
+\          Only that which is {{Wiki|tangible}}
-\          Is referred to as earth.
+\          Is referred to as [[earth]].
 .
 L9: [2: Refuting contentions of other sectarians]
 .
 \          310.
-\          Since it was produced as something visible,
+\          Since it was produced as something [[visible]],
 \          It is of no use at all to the pot.
 \          As with the production of visibility,
-\          It lacks even the entity of existence.
+\          It lacks even the [[entity]] of [[existence]].
 .
-L8: [(b) Refuting that which perceives objects]
+L8: [(b) Refuting that which [[perceives]] [[objects]]]
-L9: [1: Refuting that the eye is by way of its own entity an instrument of looking at form]
+L9: [1: Refuting that the [[eye]] is by way of its [[own]] [[entity]] an instrument of [[looking at]] [[form]]]
 .
 \          311.
-\          The eye, like the ear, is an outcome of
+\          The [[eye]], like the {{Wiki|ear}}, is an outcome of
-\          The elements. The eyes see while the others do not.
+\          The [[elements]]. The [[eyes]] see while the others do not.
 \          Certainly therefore the Subduer said
-\          The fruition of actions is inconceivable.
+\          The [[fruition]] of [[actions]] is [[inconceivable]].
 .
-L9: [2: Refuting consciousness as agent]
+L9: [2: Refuting [[consciousness]] as agent]
 .
 \          312.
-\          Because the conditions are incomplete
+\          Because the [[conditions]] are incomplete
-\          There is no awareness before looking,
+\          There is no [[awareness]] before looking,
-\          While afterwards awareness is of no use.
+\          While afterwards [[awareness]] is of no use.
 \          The instrument is of no use in the third case.
 .
-L9: [3: Refuting the eye as agent]
+L9: [3: Refuting the [[eye]] as agent]
-L9: [a: Absurdity if the eye travels to look at visible form]
+L9: [a: Absurdity if the [[eye]] travels to look at [[visible form]]]
 .
 \          313.
-\          If the eye travels, that which is
+\          If the [[eye]] travels, that which is
 \          Distant would take long to see.
 \          Why are extremely close
-\          And very distant forms not clear?
+\          And very distant [[forms]] not clear?
 .
-L9: [b: Purposelessness if it travels to look at the form after it is seen]
+L9: [b: Purposelessness if it travels to look at the [[form]] after it is seen]
 .
 \          314.
-\          If the eye travels when the form is seen
+\          If the [[eye]] travels when the [[form]] is seen
-\          Its movement is of no benefit.
+\          Its {{Wiki|movement}} is of no [[benefit]].
 \          Alternatively it is false to say
 \          What it intends to view is ascertained.
 .
-L9: [c: Consequence that all objects would be seen if the eye by way of its own entity perceived form without traveling]
+L9: [c: Consequence that all [[objects]] would be seen if the [[eye]] by way of its [[own]] [[entity]] [[perceived]] [[form]] without traveling]
 .
 \          315.
-\          If the eye perceives without traveling
+\          If the [[eye]] [[perceives]] without traveling
-\          It would see all these phenomena.
+\          It would see all these [[phenomena]].
 \          For that which does not travel there is
-\          Neither distance not obscuration.
+\          Neither distance not {{Wiki|obscuration}}.
 .
-L9: [4: Consequence that the eye is an instrument of looking in relation to the eye]
+L9: [4: Consequence that the [[eye]] is an instrument of looking in [[relation]] to the [[eye]]]
 .
 \          316.
-\          If the nature of all things
+\          If the [[nature of all things]]
 \          First appears in themselves,
-\          Why would the eye not
+\          Why would the [[eye]] not
-\          Be perceived by the eye itself?
+\          Be [[perceived]] by the [[eye]] itself?
 .
-L9: [5: Refuting a combination of three factors as the instrument of looking at visible form]
+L9: [5: Refuting a combination of three factors as the instrument of [[looking at]] [[visible form]]]
 .
 \          317.
-\          The eye does not have consciousness
+\          The [[eye]] does not have [[consciousness]]
-\          And consciousness lacks that which looks.
+\          And [[consciousness]] lacks that which looks.
-\          If form has neither of these,
+\          If [[form]] has neither of these,
-\          How can they see form?
+\          How can they see [[form]]?
 .
-L7: [(2) Refuting truly existent auditory objects]
+L7: [(2) Refuting [[truly existent]] [[auditory objects]]]
-L8: [(a) Refutation by examining whether sound is a maker of noise]
+L8: [(a) Refutation by examining whether [[sound]] is a maker of noise]
 .
 \          318.
-\          If sound makes a noise as it travels
+\          If [[sound]] makes a noise as it travels
 \          Why should it not be a speaker?
 \          Yet if it travels noiselessly, how could
-\          Awareness arise in relation to it?
+\          [[Awareness]] arise in [[relation]] to it?
 .
-L8: [(b) Refutation by examining whether or not sound is apprehended through contact]
+L8: [(b) Refutation by examining whether or not [[sound]] is apprehended through [[contact]]]
 .
 \          319.
-\          If sound is apprehended through contact,
+\          If [[sound]] is apprehended through [[contact]],
-\          What apprehends the beginning of sound?
+\          What apprehends the beginning of [[sound]]?
-\          If sound does not come alone,
+\          If [[sound]] does not come alone,
 \          How can it be apprehended in isolation?
 .
@@ Line 2,924: / Line 2,928: @@
 .
 \          320.
-\          While sound is not heard, it is not sound.
+\          While [[sound]] is not heard, it is not [[sound]].
 \          It is impossible
-\          For that which is not sound
+\          For that which is not [[sound]]
-\          Finally to turn into sound.
+\          Finally to turn into [[sound]].
 .
-L6: [b. Refuting apprehension by mental consciousness]
+L6: [b. Refuting apprehension by [[mental consciousness]]]
 .
 \          321.
-\          Without the sense organs what will mind
+\          Without the [[sense organs]] what will [[mind]]
 \          Do after it has gone?
-\          If it were so, why would that which lives
+\          If it were so, why would that which [[lives]]
-\          Not always be without mind?
+\          Not always be [[without mind]]?
 .
-L4: [B. Refuting true existence of that which perceives objects]
+L4: [B. Refuting [[true existence]] of that which [[perceives]] [[objects]]]
-L5: [1. Defining the aggregate of recognition]
+L5: [1. Defining the [[aggregate]] of {{Wiki|recognition}}]
 .
 \          322.
-\          An object already seen
+\          An [[object]] already seen
-\          Is perceived by mind like a mirage.
+\          Is [[perceived]] by [[mind]] like a [[mirage]].
-\          That which posits all phenomena
+\          That which posits all [[phenomena]]
-\          Is called the aggregate of recognition.
+\          Is called the [[aggregate]] of {{Wiki|recognition}}.
 .
-L5: [2. Refuting it true existence]
+L5: [2. Refuting it [[true existence]]]
 .
 \          323.
-\          In dependence upon the eye and form
+\          In [[dependence]] upon the [[eye]] and [[form]]
-\          Mind arises like an illusion.
+\          [[Mind]] arises [[like an illusion]].
 \          It is not reasonable to call
-\          Illusory that which has existence.
+\          [[Illusory]] that which has [[existence]].
 .
-L4: [C. Showing that lack of true existence is, like magic, a cause for amazement]
+L4: [C. Showing that lack of [[true existence]] is, like [[magic]], a [[cause]] for amazement]
 .
 \          324.
-\          When there is nothing on earth
+\          When there is nothing on [[earth]]
-\          That does not amaze the wise,
+\          That does not amaze the [[wise]],
-\          Why think cognition by the senses
+\          Why think [[cognition]] by the [[senses]]
 \          And suchlike are amazing.
 .
-L3: [II. Showing that emptiness of true existence is like magical illusions and so forth]
+L3: [II. Showing that [[emptiness]] of [[true existence]] is like [[magical]] [[illusions]] and so forth]
 .
 \          325.
-\          The firebrand's ring are magical creations,
+\          The firebrand's ring are [[magical]] creations,
-\          Dreams, illusions, and the moon in water,
+\          [[Dreams]], [[illusions]], and the [[moon]] in [[water]],
 \          Mists, echoes, mirages, clouds
-\          And worldly existence are alike.
+\          And [[worldly existence]] are alike.
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          Thus in the illusory city of the three false worlds
+\          Thus in the [[illusory]] city of the three false [[worlds]]
-\          Manipulated by the puppeteer of karmic action
+\          Manipulated by the puppeteer of [[karmic]] [[action]]
-\          The smell-eater maiden performs her illusory dance.
+\          The smell-eater maiden performs her [[illusory]] [[dance]].
-\          Amazing that desire should chase a mirage!
+\          Amazing that [[desire]] should chase a [[mirage]]!
 .
-\          This is the thirteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of sense organs and objects.
+\          This is the thirteenth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on the refutation of [[sense organs]] and [[objects]].
 .
 .
@@ Line 2,985: / Line 2,989: @@
 .
-L2: [Chapter 14 - Refuting Extreme Conceptions [of inherent existence and complete non-existence …] – The perfection of wisdom: non-duality of dependent origination and emptiness - P.265]
+L2: [[[Chapter]] 14 - Refuting Extreme Conceptions [of [[inherent existence]] and complete [[non-existence]] …] – The [[perfection of wisdom]]: [[non-duality]] of [[dependent origination and emptiness]] - P.265]
-L3: [I. Proving that functional things are empty of inherent existence]
+L3: [I. Proving that functional things are [[empty of inherent existence]]]
-L4: [A. Brief exposition]
+L4: [A. Brief [[exposition]]]
 .
 \          326.
@@ Line 2,996: / Line 3,000: @@
 .
 L4: [B. Extensive explanation]
-L5: [1. Refuting a truly existent composite by examining the four possibilities [same, different, one owning the other or vice versa]]
+L5: [1. Refuting a [[truly existent]] composite by examining the four possibilities [same, different, one owning the other or [[vice versa]]]]
-L6: [a. Exposition]
+L6: [a. [[Exposition]]]
 .
 \          327.
-\          "The form is a pot" -- they are not one.
+\          "The [[form]] is a pot" -- they are not one.
-\          The pot that has form is not separate.
+\          The pot that has [[form]] is not separate.
-\          The pot does not have form,
+\          The pot does not have [[form]],
-\          Not does the form have a pot.
+\          Not does the [[form]] have a pot.
 .
 L6: [b. Explanation]
 L7: [(1) Refuting other sectarians]
-L8: [(a) Refuting the characteristics]
+L8: [(a) Refuting the [[characteristics]]]
-L9: [1: Refuting the substantial entity as basis for a distinct generality]
+L9: [1: Refuting the substantial [[entity]] as basis for a {{Wiki|distinct}} [[generality]]]
 .
 \          328.
 \          Since the two are seen to have dissimilar
-\          Characteristics, if the pot is separate
+\          [[Characteristics]], if the pot is separate
-\          From existence, why would existence
+\          From [[existence]], why would [[existence]]
 \          Not also be separate from the pot?
 .
-L9: [2: Refuting it as a basis for distinct attributes]
+L9: [2: Refuting it as a basis for {{Wiki|distinct}} [[attributes]]]
 L9: [a: Actual meaning]
 .
@@ Line 3,025: / Line 3,029: @@
 \          Therefore also it is not one.
 .
-L9: [b: Inconsistency with the assertion that one attribute cannot rely on another attribute]
+L9: [b: Inconsistency with the [[assertion]] that one attribute cannot rely on another attribute]
 .
 \          330.
-\          If the form is the size of the substance,
+\          If the [[form]] is the size of the [[substance]],
-\          Why is the form not large?
+\          Why is the [[form]] not large?
 \          If the opponent were not different
-\          Scriptural sources could be cited.
+\          [[Scriptural]] sources could be cited.
 .
 L8: [(b) Refuting that which is characterized]
 .
 \          331.
-\          BY VIRTUE OF ITS CHARACTERISTIC
+\          BY [[VIRTUE]] OF ITS CHARACTERISTIC
 \          THE CHARACTERIZED DOES NOT EXIST.
-\          Such a thing has no existence
+\          Such a thing has [[no existence]]
 \          As something different from number and so forth.
 .
-L7: [(2) Refuting our own sectarians]
+L7: [(2) Refuting our [[own]] sectarians]
-L8: [(a) Extensively refuting the composite as a truly existent single unit]
+L8: [(a) Extensively refuting the composite as a [[truly existent]] single unit]
-L9: [1: Refutation by examining for oneness or difference]
+L9: [1: Refutation by examining for [[oneness]] or difference]
 .
 \          332.
 \          Because the pot is not separate
-\          From its characteristics, it is not one.
+\          From its [[characteristics]], it is not one.
 \          If there is not a pot for each,
 \          Plurality is not feasible.
 .
-L9: [2: Refuting the composite as a truly existent single unit through the coming together of its constituents]
+L9: [2: Refuting the composite as a [[truly existent]] single unit through the coming together of its constituents]
 L9: [a: Actual refutation]
 .
 \          333.
-\          The tangible and the intangible
+\          The {{Wiki|tangible}} and the intangible
 \          Cannot be said to coalesce.
 \          Thus it is in no way feasible
-\          For these forms to coalesce.
+\          For these [[forms]] to coalesce.
 .
 L9: [b: Refuting the rejoinder]
 .
 \          334.
-\          Form is a component of the pot
+\          [[Form]] is a component of the pot
 \          And thus, for a start, is not the pot.
 \          SINCE THE COMPOUND DOES NOT EXIST,
 \          NEITHER DO THE COMPONENTS.
 .
-L9: [3: Showing other reasoning which refutes the composite as a truly existent single unit]
+L9: [3: Showing other {{Wiki|reasoning}} which refutes the composite as a [[truly existent]] single unit]
-L9: [a: Consequence that everything is a pot if the pot has true existence]
+L9: [a: Consequence that everything is a pot if the pot has [[true existence]]]
 .
 \          335.
-\          If the definition of form
+\          If the [[definition]] of [[form]]
 \          Applies without incongruity
-\          To all forms, for what reason
+\          To all [[forms]], for what [[reason]]
 \          Is one a pot and not all others?
 .
-L9: [b: Consequence that the eight substantial particles of the pot are one]
+L9: [b: Consequence that the eight substantial {{Wiki|particles}} of the pot are one]
 .
 \          336.
-\          If you assert that form is distinct from
+\          If you assert that [[form]] is {{Wiki|distinct}} from
-\          Taste and so forth but not from the pot,
+\          {{Wiki|Taste}} and so forth but not from the pot,
-\          How can that which does not exist
+\          How can that which does not [[exist]]
-\          Without these not be distinct from form?
+\          Without these not be {{Wiki|distinct}} from [[form]]?
 .
-L9: [4: Refuting truly existent production of the pot from its causes]
+L9: [4: Refuting [[truly existent]] production of the pot from its [[causes]]]
 .
 \          337.
-\          The pot has no causes
+\          The pot has no [[causes]]
 \          And is itself not an effect.
 \          Thus there is no pot at all
-\          Apart from form and so forth.
+\          Apart from [[form]] and so forth.
 .
-L9: [5: Refuting truly existent production by virtue of dependence on parts]
+L9: [5: Refuting [[truly existent]] production by [[virtue]] of [[dependence]] on parts]
 .
 \          338.
-\          If the pot exists by virtue of its causes
+\          If the pot [[exists]] by [[virtue]] of its [[causes]]
-\          And those causes by virtue of others,
+\          And those [[causes]] by [[virtue]] of others,
-\          How can that which does not exist
+\          How can that which does not [[exist]]
-\          By virtue of itself produce something disparate?
+\          By [[virtue]] of itself produce something disparate?
 .
-L8: [(b) Briefly refuting that though there are many components, the composite is a truly existent single unit]
+L8: [(b) Briefly refuting that though there are many components, the composite is a [[truly existent]] single unit]
 .
 \          339.
 \          Though they meet and come together
-\          Form cannot be smell.
+\          [[Form]] cannot be {{Wiki|smell}}.
 \          Therefore like the pot
 \          The composite cannot be one.
 .
-L5: [2. Refuting truly existent components]
+L5: [2. Refuting [[truly existent]] components]
-L6: [a. Just as a composite does not exist truly apart from visible form, smell and so forth, there are no truly existent elemental derivatives that do not rely on the elements]
+L6: [a. Just as a composite does not [[exist]] truly apart from [[visible form]], {{Wiki|smell}} and so forth, there are no [[truly existent]] [[elemental]] derivatives that do not rely on the [[elements]]]
 .
 \          340.
-\          Just as the pot does not exist
+\          Just as the pot does not [[exist]]
-\          Apart from form and so forth,
+\          Apart from [[form]] and so forth,
-\          Likewise form does not exist
+\          Likewise [[form]] does not [[exist]]
-\          Apart from air and so forth.
+\          Apart from [[air]] and so forth.
 .
-L6: [b. Refuting truly existent elements]
+L6: [b. Refuting [[truly existent]] [[elements]]]
 .
 \          341.
-\          That which is hot is fire but how
+\          That which is [[hot]] is [[fire]] but how
-\          Can that burn which is not hot?
+\          Can that burn which is not [[hot]]?
-\          Thus so-called fuel does not exist,
+\          Thus so-called fuel does not [[exist]],
-\          And without it fire too does not.
+\          And without it [[fire]] too does not.
 .
 L6: [c. Refuting the rejoinder]
 .
 \          342.
-\          Even if it is hot only when
+\          Even if it is [[hot]] only when
-\          Overpowered, why is it not fire?
+\          Overpowered, why is it not [[fire]]?
-\          Yet if not hot, to say fire contains
+\          Yet if not [[hot]], to say [[fire]] contains
 \          Something else is not plausible.
 .
-L6: [d. Refuting a fire particle as truly existent fire]
+L6: [d. Refuting a [[fire]] {{Wiki|particle}} as [[truly existent]] [[fire]]]
 .
 \          343.
-\          If the particle has no fuel
+\          If the {{Wiki|particle}} has no fuel
-\          Fire without fuel exists.
+\          [[Fire]] without fuel [[exists]].
 \          If even it has fuel, a single-natured
-\          Particle does not exist.
+\          {{Wiki|Particle}} does not [[exist]].
 .
-L5: [3. Refutation by examining for singleness or plurality]
+L5: [3. Refutation by examining for [[singleness]] or plurality]
-L6: [a. Refuting truly existent functional phenomena through the reason of being neither one nor many]
+L6: [a. Refuting [[truly existent]] functional [[phenomena]] through the [[reason]] of being [[neither one nor many]]]
 .
 \          344.
 \          When different things are examined
-\          None of them have singleness.
+\          None of them have [[singleness]].
-\          Because there is no singleness
+\          Because there is no [[singleness]]
 \          There is no plurality either.
 .
-L6: [b. This fallacy equally applies to other sectarians]
+L6: [b. This [[fallacy]] equally applies to other sectarians]
 .
 \          345.
 \          Though they assert that where there are none
-\          Of those things there is singleness,
+\          Of those things there is [[singleness]],
-\          Singleness does not exist
+\          [[Singleness]] does not [[exist]]
 \          Since everything is threefold.
 .
-L5: [4. Applying reasoning which negates the four possibilities in [all] other cases [, with any duality.]]
+L5: [4. Applying {{Wiki|reasoning}} which negates the four possibilities in [all] other cases [, with any [[duality]].]]
 .
 \          346.
-\          THE APPROACH OF EXISTENCE, NON-EXISTENCE,
+\          THE APPROACH OF [[EXISTENCE]], NON-EXISTENCE,
-\          BOTH EXISTENCE AND NON-EXISTENCE, AND NEITHER,
+\          BOTH [[EXISTENCE]] AND NON-EXISTENCE, AND NEITHER,
 \          SHOULD ALWAYS BE APPLIED BY THOSE
-\          WITH MASTERY TO ONENESS [I.E. EMPTINESS] AND SO FORTH.
+\          WITH MASTERY TO ONENESS [I.E. [[EMPTINESS]]] AND SO FORTH.
 .
-L3: [II. Showing the cause for mistaking functional things as permanent and truly existent]
+L3: [II. Showing the [[cause]] for mistaking functional things as [[permanent]] and [[truly existent]]]
 .
 \          347.
-\          When the continuum is misapprehended,
+\          When the {{Wiki|continuum}} is misapprehended,
-\          Things are said to be permanent.
+\          Things are said to be [[permanent]].
 \          Similarly when composites are
-\          Misapprehended, things are said to exist.
+\          Misapprehended, things are said to [[exist]].
 .
-L3: [III. Briefly showing the reasoning that establishes absence of true existence]
+L3: [III. Briefly showing the {{Wiki|reasoning}} that establishes absence of [[true existence]]]
 .
 \          348.
@@ Line 3,183: / Line 3,187: @@
 \          THEREFORE THERE IS NO SELF.
 .
-L3: [IV. Showing the need to understand absence of true existence]
+L3: [IV. Showing the need to understand absence of [[true existence]]]
-L4: [A. Inherently existent dependent arising is not seen by the Exalted]
+L4: [A. [[Inherently existent]] [[dependent arising]] is not seen by the [[Exalted]]]
 .
 \          349.
@@ Line 3,190: / Line 3,194: @@
 \          Unless there is an effect.
 \          Aggregation for an effect
-\          Is not included for the Exalted.
+\          Is not included for the [[Exalted]].
 .
-L4: [B. Release from worldly existence is gained through understanding emptiness]
+L4: [B. [[Release]] from [[worldly existence]] is gained through [[understanding]] [[emptiness]]]
 .
 \          350.
-\          THE AWARENESS THAT IS THE SEED OF EXISTENCE
+\          THE [[AWARENESS]] THAT IS THE SEED OF [[EXISTENCE]]
 \          HAS OBJECTS AS ITS SPHERE OF ACTIVITY.
 \          WHEN SELFLESSNESS IS SEEN IN OBJECTS,
-\          THE SEED OF EXISTENCE IS DESTROYED.
+\          THE SEED OF [[EXISTENCE]] IS DESTROYED.
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          All who have gained a free and fortunate human body,
+\          All who have gained a free and [[fortunate]] [[human body]],
-\          Following the reasoning of Nagarjuna and his son,
+\          Following the {{Wiki|reasoning}} of [[Nagarjuna]] and his son,
-\          SHOULD UNDERSTAND EMPTINESS TO MEAN DEPENDENT ARISING.
+\          SHOULD UNDERSTAND [[EMPTINESS]] TO MEAN DEPENDENT ARISING.
-\          Who would not make an effort to achieve this end?
+\          Who would not make an [[effort]] to achieve this end?
 .
-\          This is the fourteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of extreme conceptions.
+\          This is the fourteenth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on the refutation of extreme conceptions.
 .
 .
@@ Line 3,215: / Line 3,219: @@
 .
-L2: [Chapter 15 - Refuting Truly Existent Characteristics [of products] – Production / origination, duration, cessation - P.277]
+L2: [[[Chapter]] 15 - Refuting [[Truly Existent]] [[Characteristics]] [of products] – Production / origination, duration, [[cessation]] - P.277]
-L3: [I. Extensively establishing dependent arising which are not inherently produced as existing in the manner of a magicians's illusions]
+L3: [I. Extensively establishing [[dependent arising]] which are not inherently produced as [[existing]] in the manner of a magicians's [[illusions]]]
-L4: [A. Specific refutation of inherent production]
+L4: [A. Specific refutation of [[inherent]] production]
 L5: [1. Extensive explanation]
-L6: [a. Refutation by examining whether that which exists or does not exist is produced]
+L6: [a. Refutation by examining whether that which [[exists]] or does not [[exist]] is produced]
-L7: [(1) Reason refuting production of that which exists or does not exist]
+L7: [(1) [[Reason]] refuting production of that which [[exists]] or does not [[exist]]]
 .
 \          351.
-\          How can the non-existent be produced,
+\          How can the [[non-existent]] be produced,
-\          If what does not exist at the last is produced?
+\          If what does not [[exist]] at the last is produced?
-\          How can that which exists be produced,
+\          How can that which [[exists]] be produced,
-\          If what exists from the outset is produced?
+\          If what [[exists]] from the outset is produced?
 .
 L7: [(2) Establishing its mode [of operation]]
 .
 \          352.
-\          Since the effect destroys the cause,
+\          Since the effect destroys the [[cause]],
-\          That which does not exist will not be produced.
+\          That which does not [[exist]] will not be produced.
-\          Nor will that which exists be produced
+\          Nor will that which [[exists]] be produced
 \          Since what is established needs no establisher.
 .
@@ Line 3,255: / Line 3,259: @@
 .
 \          355.
-\          The first, intermediate and last
+\          The first, [[intermediate]] and last
 \          Are not possible prior to production.
 \          How can each begin
 \          Without the other two?
 .
-L6: [c. Refutation by examining both self and other]
+L6: [c. Refutation by examining both [[self]] and other]
 .
 \          356.
 \          The thing itself does not occur
 \          Without other things.
-\          Thus there is no coming into existence
+\          Thus there is no coming into [[existence]]
-\          Either from self or from other.
+\          Either from [[self]] or from other.
 .
 L6: [d. Refutation by examining sequentiality and simultaneity]
@@ Line 3,272: / Line 3,276: @@
 .
 \          357.
-\          It cannot be said to exist
+\          It cannot be said to [[exist]]
 \          Before, after or simultaneously.
 \          Therefore production does not occur
 \          Simultaneously with the pot.
 .
-L7: [(2) Refuting proof of inherent production]
+L7: [(2) Refuting [[proof]] of [[inherent]] production]
 .
 \          358.
@@ Line 3,288: / Line 3,292: @@
 .
 \          359.
-\          A present thing does not
+\          A {{Wiki|present}} thing does not
-\          Come into existence from itself,
+\          Come into [[existence]] from itself,
-\          Not come into existence from the future,
+\          Not come into [[existence]] from the {{Wiki|future}},
-\          And also not from the past.
+\          And also not from the {{Wiki|past}}.
 .
 L5: [2. Summarized meaning: showing the effects of refuting production]
@@ Line 3,298: / Line 3,302: @@
 \          There is NO COMING of the produced,
 \          Likewise NO GOING of that which has ceased.
-\          Since it is thus, why should existence
+\          Since it is thus, why should [[existence]]
-\          Not be like a magician's illusions?
+\          Not be like a magician's [[illusions]]?
 .
-L4: [B. General refutation of inherently existent production, duration and disintegration]
+L4: [B. General refutation of [[inherently existent]] production, duration and {{Wiki|disintegration}}]
-L5: [1. Refutation of inherently existent characteristics by examining sequentiality and simultaneity]
+L5: [1. Refutation of [[inherently existent]] [[characteristics]] by examining sequentiality and simultaneity]
 .
 \          361.
@@ Line 3,310: / Line 3,314: @@
 \          When can they ever occur?
 .
-L5: [2. Refutation through the consequence of infinite regress of the characteristics]
+L5: [2. Refutation through the consequence of [[infinite]] regress of the [[characteristics]]]
 .
 \          362.
 \          If for production and all the others,
 \          All of these occurred again,
-\          Disintegration would seem like production
+\          {{Wiki|Disintegration}} would seem like production
-\          And duration like disintegration.
+\          And duration like {{Wiki|disintegration}}.
 .
 L5: [3. Refutation by examining whether they are one or different]
@@ Line 3,322: / Line 3,326: @@
 \          363.
 \          If that which is characterized is said to be
-\          Different from its characteristics,
+\          Different from its [[characteristics]],
-\          How can the characterized be impermanent?
+\          How can the characterized be [[impermanent]]?
-\          Alternatively, existence of all four is unclear.
+\          Alternatively, [[existence]] of all four is unclear.
 .
-L5: [4. Refutation by examining whether they are existent or non-existent by way of their own entity]
+L5: [4. Refutation by examining whether they are [[existent]] or [[non-existent]] by way of their [[own]] [[entity]]]
-L6: [a. Refuting that production is truly existent because there are truly existent producing causes]
+L6: [a. Refuting that production is [[truly existent]] because there are [[truly existent]] producing [[causes]]]
 .
 \          364.
 \          A thing is not produced from a thing
-\          Nor is a thing produced from a non-thing.
+\          Nor is a thing produced from a [[non-thing]].
-\          A non-thing is not produced from a non-thing
+\          A [[non-thing]] is not produced from a [[non-thing]]
-\          Nor is a non-thing produced from a thing.
+\          Nor is a [[non-thing]] produced from a thing.
 .
-L6: [b. Production and so forth are neither truly existent things nor non-things]
+L6: [b. Production and so forth are neither [[truly existent]] things nor non-things]
 .
 \          365.
 \          A thing does not become a thing,
-\          Nor does a non-thing become a thing.
+\          Nor does a [[non-thing]] become a thing.
-\          A non-thing does not become a non-thing,
+\          A [[non-thing]] does not become a [[non-thing]],
-\          Nor does a thing become a non-thing.
+\          Nor does a thing become a [[non-thing]].
 .
 L4: [C. Refuting that what is in the process of being produced is being produced inherently]
@@ Line 3,356: / Line 3,360: @@
 .
 \          367.
-\          That which has the nature of presently being produced
+\          That which has the [[nature]] of presently being produced
 \          Is not in the process of production,
 \          Nor is that in the process of production
-\          Which lacks the nature of presently being produced.
+\          Which lacks the [[nature]] of presently being produced.
 .
-L6: [b. Refuting the assertion that a thing existing between past and future is that which is in the process of being produced]
+L6: [b. Refuting the [[assertion]] that a thing [[existing]] between {{Wiki|past}} and {{Wiki|future}} is that which is in the process of being produced]
 .
 \          368.
 \          For anyone to whom the two are
-\          Impossible without an intermediate,
+\          Impossible without an [[intermediate]],
 \          There is nothing in the process of production,
-\          For it too would have an intermediate.
+\          For it too would have an [[intermediate]].
 .
-L6: [c. Refuting the assertion that a thing before it is produced is what is in the process of being produced]
+L6: [c. Refuting the [[assertion]] that a thing before it is produced is what is in the process of being produced]
 .
 \          369.
-\          Since the process of production is the arising
+\          Since the process of production is the [[arising]]
-\          of the produced through cessation,
+\          of the produced through [[cessation]],
 \          That which is presently being produced
-\          Appears to be a different entity.
+\          Appears to be a different [[entity]].
 .
 \          370.
@@ Line 3,383: / Line 3,387: @@
 \          of production, why is it being produced?
 .
-L6: [d. Refuting the assertion that the unproduced is what is in the process of being produced]
+L6: [d. Refuting the [[assertion]] that the unproduced is what is in the process of being produced]
 L7: [(1) Actual meaning]
 .
 \          371.
 \          A thing in the process of production is said
-\          To be the entirely unproduced arising.
+\          To be the entirely unproduced [[arising]].
 \          Since there is no difference, why should the pot
-\          Not be considered as non-existent?
+\          Not be considered as [[non-existent]]?
 .
-L7: [(2) Refuting the justification]
+L7: [(2) Refuting the {{Wiki|justification}}]
 .
 \          372.
@@ Line 3,400: / Line 3,404: @@
 \          The unproduced is being produced.
 .
-L7: [(3) Necessity of accepting that the unproduced is being produced, if that which is in the process of being produced is produced by way of its own entity]
+L7: [(3) Necessity of accepting that the unproduced is being produced, if that which is in the process of being produced is produced by way of its [[own]] [[entity]]]
 .
 \          373.
 \          That which is presently being produced,
-\          Though not yet existent, is later said to exist.
+\          Though not yet [[existent]], is later said to [[exist]].
 \          The unproduced is thus being produced --
-\          But the non-existent does not arise.
+\          But the [[non-existent]] does not arise.
 .
 L5: [3. Summarized meaning]
 .
 \          374.
-\          The complete is called existent.
+\          The complete is called [[existent]].
-\          The uncompleted is called non-existent.
+\          The uncompleted is called [[non-existent]].
 \          When there is nothing in the process of production
 \          What is being referred to as such?
 .
-L3: [II. Concluding summary of the refutations of inherent existence [of production / origination, duration, cessation]]
+L3: [II. Concluding summary of the refutations of [[inherent existence]] [of production / origination, duration, [[cessation]]]]
 .
 \          375.
-\          Since without a cause
+\          Since without a [[cause]]
 \          There is no effect,
 \          BOTH STARTING AND STOPPING
 \          ARE NOT FEASIBLE.
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
 \          PRODUCTION AND DISINTEGRATION OF COMPOSITE THINGS
 \          ARE LIKE DREAMS AND LIKE ILLUSION.
-\          When they are mere terms and mere imputation,
+\          When they are mere terms and mere [[imputation]],
-\          How could non-products be truly existent?
+\          How could non-products be [[truly existent]]?
 .
-\          This is the fifteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of that which constitutes products.
+\          This is the fifteenth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on the refutation of that which constitutes products.
 .
 .
@@ Line 3,439: / Line 3,443: @@
 .
-L1: [Section II - B : Showing how to meditate on settling [the procedure between] spiritual guides and students by way of [explaining] the purpose of the chapters and eliminating remaining counter-arguments by misguided opponents.]
+L1: [Section II - B : Showing how to [[meditate]] on settling [the procedure between] [[spiritual]] guides and students by way of [explaining] the {{Wiki|purpose}} of the chapters and eliminating remaining counter-arguments by misguided opponents.]
-L2: [Chapter 16 - Refuting Remaining Counter-Arguments – The dharma door of non-duality and the irrefutability of the Middle Way - P.289]
+L2: [[[Chapter]] 16 - Refuting Remaining Counter-Arguments – The [[dharma door]] of [[non-duality]] and the irrefutability of the [[Middle Way]] - P.289]
-L3: [I. Briefly explaining the purpose of writing these chapters]
+L3: [I. Briefly explaining the {{Wiki|purpose}} of [[writing]] these chapters]
 .
 \          376.
-\          For various reasons, that which is empty
+\          For various [[reasons]], that which is [[empty]]
-\          Appears nonetheless as if not empty.
+\          Appears nonetheless as if not [[empty]].
 \          These are refuted individually
 \          By all the chapters.
 .
 L3: [II. Eliminating remaining counter-arguments raised by misguided opponents]
-L4: [A. Refuting reasoning to negate emptiness]
+L4: [A. Refuting {{Wiki|reasoning}} to negate [[emptiness]]]
-L5: [1. Impossibility of refuting the thesis of emptiness]
+L5: [1. Impossibility of refuting the {{Wiki|thesis}} of [[emptiness]]]
 L6: [a. Actual meaning]
 .
 \          377.
-\          When the author and subject also exist
+\          When the author and [[subject]] also [[exist]]
-\          It is incorrect to call them empty.
+\          It is incorrect to call them [[empty]].
 \          Also with regard to these three, whatever
-\          Arises in dependence does not exist.
+\          Arises in [[dependence]] does not [[exist]].
 .
-L6: [b. Refutation by virtue of parity]
+L6: [b. Refutation by [[virtue]] of parity]
 .
 \          378.
-\          If through flaws concerning emptiness
+\          If through flaws concerning [[emptiness]]
-\          [Things] were established as not empty,
+\          [Things] were established as not [[empty]],
-\          Why would emptiness not be established
+\          Why would [[emptiness]] not be established
-\          Through flaws concerning lack of emptiness?
+\          Through flaws concerning lack of [[emptiness]]?
 .
-L5: [2. Impossibility of proving the thesis of non-emptiness]
+L5: [2. Impossibility of proving the {{Wiki|thesis}} of non-emptiness]
 L6: [a. Actual meaning]
 .
 \          379.
-\          In refuting the thesis of others
+\          In refuting the {{Wiki|thesis}} of others
-\          And in proving your own thesis,
+\          And in proving your [[own]] {{Wiki|thesis}},
 \          If on the one hand you like to disprove,
 \          Why do you not like to prove?
 .
-L6: [b. Refuting the justification]
+L6: [b. Refuting the {{Wiki|justification}}]
 .
 \          380.
 \          When thoroughly investigated,
-\          The non-existent is not a thesis.
+\          The [[non-existent]] is not a {{Wiki|thesis}}.
-\          Then all three, such as oneness,
+\          Then all three, such as [[oneness]],
 \          Also are not theses.
 .
-L5: [3. Refuting other reasoning]
+L5: [3. Refuting other {{Wiki|reasoning}}]
-L6: [a. Invalidity of negating emptiness of true existence by reason of direct perception]
+L6: [a. Invalidity of negating [[emptiness]] of [[true existence]] by [[reason]] of direct [[perception]]]
 .
 \          381.
 \          Where a pot is directly perceptible,
-\          The argument of emptiness is meaningless.
+\          The argument of [[emptiness]] is meaningless.
-\          Here reasons appearing in textual systems
+\          Here [[reasons]] appearing in textual systems
 \          Are not [acceptable]; elsewhere they are.
 .
-L6: [b. Since emptiness exists, its opposite, true existence, is not feasible]
+L6: [b. Since [[emptiness]] [[exists]], its opposite, [[true existence]], is not feasible]
 .
 \          382.
-\          When there is nothing that is not empty,
+\          When there is nothing that is not [[empty]],
-\          How can emptiness be so?
+\          How can [[emptiness]] be so?
-\          When the one does not exist,
+\          When the one does not [[exist]],
-\          Why should the antidote exist?
+\          Why should the antidote [[exist]]?
 .
 L4: [B. Refuting adherence to theses which fall into extremes]
-L5: [1. Actual refutation – [the dharma door of non-duality]]
+L5: [1. Actual refutation – [the [[dharma door]] of [[non-duality]]]]
-L6: [a. Refuting that the non-thesis is a thesis]
+L6: [a. Refuting that the non-thesis is a {{Wiki|thesis}}]
 .
 \          383.
-\          If there were a thesis, absence of the thesis
+\          If there were a {{Wiki|thesis}}, absence of the {{Wiki|thesis}}
-\          Would in entity be a thesis,
+\          Would in [[entity]] be a {{Wiki|thesis}},
-\          But where there is no thesis
+\          But where there is no {{Wiki|thesis}}
 \          What can be the counter-thesis?
 .
-L6: [b. Refuting proof that there are truly existent things]
+L6: [b. Refuting [[proof]] that there are [[truly existent]] things]
-L7: [(1) It is not feasible that there is true existence on the grounds that specific functional things are truly existent]
+L7: [(1) It is not feasible that there is [[true existence]] on the grounds that specific functional things are [[truly existent]]]
 .
 \          384.
-\          How can fire be hot,
+\          How can [[fire]] be [[hot]],
-\          When things do not exist?
+\          When things do not [[exist]]?
 \          This was refuted above: it was said
-\          That even hot fire does not exist.
+\          That even [[hot]] [[fire]] does not [[exist]].
 .
-L7: [(2) Refuting the four extremes by reasoning]
+L7: [(2) Refuting the [[four extremes]] by {{Wiki|reasoning}}]
 .
 \          385.
-\          If through seeing things one could refute
+\          If through [[seeing]] things one could refute
-\          The statement that things do not exist,
+\          The statement that things do not [[exist]],
 \          Who then sees the elimination
 \          Of fallacies regarding ALL FOUR THESES.
 .
-L7: [(3) Not even the smallest particle of true existence can be observed]
+L7: [(3) Not even the smallest {{Wiki|particle}} of [[true existence]] can be observed]
 .
 \          386.
-\          When there is nowhere, even in particles,
+\          When there is nowhere, even in {{Wiki|particles}},
-\          A truly existent entity, how can it occur?
+\          A [[truly existent]] [[entity]], how can it occur?
-\          Even for Buddhas, it does not exist.
+\          Even for [[Buddhas]], it does not [[exist]].
 \          Thus it is irrelevant.
 .
@@ Line 3,543: / Line 3,547: @@
 \          387.
 \          If they are not twofold, how can
-\          Anything have an existent entity?
+\          Anything have an [[existent]] [[entity]]?
 \          If that is reasonable to you also,
 \          Why raise further arguments?
 .
-L7: [(2) Inappropriateness of asserting differentiation of truly existent and not truly existent with regard to any phenomenon]
+L7: [(2) Inappropriateness of asserting differentiation of [[truly existent]] and not [[truly existent]] with regard to any [[phenomenon]]]
 .
 \          388.
@@ Line 3,555: / Line 3,559: @@
 \          Is not differentiable.
 .
-L5: [2. Refuting the justification]
+L5: [2. Refuting the {{Wiki|justification}}]
-L6: [a. Appropriateness of accepting the thesis of emptiness of true existence]
+L6: [a. Appropriateness of accepting the {{Wiki|thesis}} of [[emptiness]] of [[true existence]]]
 .
 \          389.
-\          If owing to non-existence you claim
+\          If owing to [[non-existence]] you claim
-\          No reply is made to the other's thesis,
+\          No reply is made to the other's {{Wiki|thesis}},
 \          Why would you not also prove
-\          Your own thesis which is refuted by reasons?
+\          Your [[own]] {{Wiki|thesis}} which is refuted by [[reasons]]?
 .
-L6: [b. Difficulty of finding a thesis refuting emptiness of true existence]
+L6: [b. Difficulty of finding a {{Wiki|thesis}} refuting [[emptiness]] of [[true existence]]]
 .
 \          390.
-\          Though the world says it is easy
+\          Though the [[world]] says it is easy
-\          To find reasons with which to refute,
+\          To find [[reasons]] with which to refute,
 .
 \          Why can the errors regarding
-\          The others' thesis not be stated?
+\          The others' {{Wiki|thesis}} not be stated?
 .
-L4: [C. Showing parity of reasoning with regard to true existence or lack of true existence]
+L4: [C. Showing parity of {{Wiki|reasoning}} with regard to [[true existence]] or lack of [[true existence]]]
-L5: [1. Both emptiness of true existence and true existence are either equally established or not established merely by words]
+L5: [1. Both [[emptiness]] of [[true existence]] and [[true existence]] are either equally established or not established merely by words]
 .
 \          391.
-\          If just by saying "They exist"
+\          If just by saying "They [[exist]]"
-\          Things really did exist,
+\          Things really did [[exist]],
-\          Why should they not also be non-existent
+\          Why should they not also be [[non-existent]]
-\          Just by saying "They do not exist"?
+\          Just by saying "They do not [[exist]]"?
 .
-L5: [2. Mere designation as truly existent will not make it so]
+L5: [2. Mere designation as [[truly existent]] will not make it so]
 .
 \          392.
-\          If a thing is not non-existent
+\          If a thing is not [[non-existent]]
-\          Because the term "existent" is ascribed,
+\          Because the term "[[existent]]" is ascribed,
-\          Neither is it existent
+\          Neither is it [[existent]]
-\          because the term "existent" is applied.
+\          because the term "[[existent]]" is applied.
 .
-L5: [3. If there were true existence because ordinary people use the verbal convention that things are truly existent, then being conventionally existent they could not exist as their own suchness]
+L5: [3. If there were [[true existence]] because [[ordinary people]] use the [[verbal]] convention that things are [[truly existent]], then being {{Wiki|conventionally}} [[existent]] they could not [[exist]] as their [[own]] [[suchness]]]
 .
 \          393.
 \          If everything is a convention
-\          Because expressed by ordinary people,
+\          Because expressed by [[ordinary people]],
-\          How can anything which exists
+\          How can anything which [[exists]]
-\          As [its own] suchness be a convention?
+\          As [its [[own]]] [[suchness]] be a convention?
 .
-L4: [D. Refuting non-existence as the thesis]
+L4: [D. Refuting [[non-existence]] as the {{Wiki|thesis}}]
-L5: [1. Refuting that negation of truly existent things makes things utterly non-existent]
+L5: [1. Refuting that {{Wiki|negation}} of [[truly existent]] things makes things utterly [[non-existent]]]
 .
 \          394.
-\          If things are non-existent because
+\          If things are [[non-existent]] because
-\          Things all do not exist,
+\          Things all do not [[exist]],
 \          In that case it is incorrect that all these
-\          Concern the non-existence of things.
+\          [[Concern]] the [[non-existence]] of things.
 .
-L5: [2. As there are no truly existent things that which is non-functional cannot be truly existent either]
+L5: [2. As there are no [[truly existent]] things that which is non-functional cannot be [[truly existent]] either]
 .
 \          395.
-\          Since a thing does not exist
+\          Since a thing does not [[exist]]
-\          A non-thing cannot exist.
+\          A [[non-thing]] cannot [[exist]].
-\          Without a thing's existence,
+\          Without a thing's [[existence]],
-\          How can a non-thing be established?
+\          How can a [[non-thing]] be established?
 .
-L4: [E. Refuting that things are not empty because analogies and reasons to establish emptiness exist]
+L4: [E. Refuting that things are not [[empty]] because analogies and [[reasons]] to establish [[emptiness]] [[exist]]]
-L5: [1. Showing the invalidity in the form of absurd consequences [of asserting that] there is true existence because there are reasons]
+L5: [1. Showing the invalidity in the [[form]] of absurd {{Wiki|consequences}} [of asserting that] there is [[true existence]] because there are [[reasons]]]
 .
 \          396.
-\          If things are not empty because
+\          If things are not [[empty]] because
-\          They are empty by virtue of reasons,
+\          They are [[empty]] by [[virtue]] of [[reasons]],
-\          The thesis would not be distinct from the reasons,
+\          The {{Wiki|thesis}} would not be {{Wiki|distinct}} from the [[reasons]],
-\          And thus the reasons would not exist.
+\          And thus the [[reasons]] would not [[exist]].
 .
-L5: [2. Showing the invalidity in the form of absurd consequences [of asserting that] things are not empty because there are analogies]
+L5: [2. Showing the invalidity in the [[form]] of absurd {{Wiki|consequences}} [of asserting that] things are not [[empty]] because there are analogies]
 .
 \          397.
-\          If things are not empty because
+\          If things are not [[empty]] because
-\          There are analogies for emptiness,
+\          There are analogies for [[emptiness]],
-\          Can one say, "Just like the crow,
+\          Can one say, "Just like the [[crow]],
-\          So too the self is black"?
+\          So too the [[self]] is black"?
 .
-L4: [F. Explaining the purpose of teaching emptiness]
+L4: [F. Explaining the {{Wiki|purpose}} of [[teaching]] [[emptiness]]]
 .
 \          398.
-\          If things exist inherently
+\          If things [[exist]] inherently
-\          What good is it to perceive emptiness?
+\          What good is it to {{Wiki|perceive}} [[emptiness]]?
-\          Perception by way of conception binds.
+\          [[Perception]] by way of {{Wiki|conception}} binds.
 \          This is refuted here.
 .
-L4: [G. Showing that conceptions of extremes of existence are erroneous]
+L4: [G. Showing that conceptions of extremes of [[existence]] are erroneous]
 .
 \          399.
-\          To say one exists and the other does not
+\          To say one [[exists]] and the other does not
-\          Is neither reality nor the conventional.
+\          Is neither [[reality]] nor the [[Wikipedia:Convention (norm)|conventional]].
 \          Therefore it cannot be said
-\          That this exists but that does not.
+\          That this [[exists]] but that does not.
 .
-L4: [H. Impossibility of refuting through reasoning that which is free from extremes]
+L4: [H. Impossibility of refuting through {{Wiki|reasoning}} that which is free from extremes]
 .
 \          400.
@@ Line 3,658: / Line 3,662: @@
 \          NO MATTER HOW LONG [ONE TRIES].
 .
-L3: [The summarizing stanza:]
+L3: [The summarizing [[stanza]]:]
 .
-\          The sun's light dispels all darkness.
+\          The sun's {{Wiki|light}} dispels all {{Wiki|darkness}}.
-\          Darkness has no power to destroy the sun's light.
+\          Darkness has no power to destroy the sun's {{Wiki|light}}.
-\          The correct view destroys all extreme conceptions,
+\          The [[correct view]] destroys all extreme conceptions,
-\          Banishing any opportunity for controversy.
+\          Banishing any opportunity for [[controversy]].
 .
-\          This is the sixteenth chapter from the Four Hundred on the Yogic Deeds, showing how to meditate on settling [the procedure between] spiritual guides and students.
+\          This is the sixteenth [[chapter]] from the Four Hundred on the [[Yogic]] [[Deeds]], showing how to [[meditate]] on settling [the procedure between] [[spiritual]] guides and students.
 .
 .
@@ Line 3,675: / Line 3,679: @@
 L1: [The Colophon - P.301]
 .
-\          This concludes the Treatise of Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas from the mouth of Aryadeva, the spiritual son at the Exalted Naga's feet. He was born miraculously from the heart of a lotus on the island of Sinhala. Having crossed the ocean of our own and others' tenets himself, he made the Middle Way most clear by distinguishing between correct and incorrect views.
+\          This concludes the Treatise of [[Four Hundred Stanzas]] on the [[Yogic Deeds of Bodhisattvas]] from the {{Wiki|mouth}} of [[Aryadeva]], the [[spiritual son]] at the [[Exalted]] [[Naga's]] feet. He was born miraculously from the [[heart]] of a [[lotus]] on the [[island]] of [[Sinhala]]. Having crossed the ocean of our [[own]] and others' [[tenets]] himself, he made the [[Middle Way]] most clear by distinguishing between correct and incorrect [[views]].
 .
-\          It was translated and [the meaning] settled in the temple of Ratnaguptavihara in the center of the glorious Kasmicri city of Anupamapura by the Indian abbot Suksmajana and the Tibetan translator Ba-tsap Nyi-ma-rak.
+\          It was translated and [the meaning] settled in the [[temple]] of Ratnaguptavihara in the center of the glorious Kasmicri city of [[Anupamapura]] by the [[Indian]] [[abbot]] Suksmajana and the [[Tibetan translator]] Ba-tsap Nyi-ma-rak.