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Thus to the wise the world appears
Similar to a slaughterhouse。
158。 If 〃insane〃 means
That one's mind is unstable；
What wise person would say that those
In worldly existence are not insane？
159。 The pain of walking； one sees；
Decreases when doing the opposite。
Thus the intelligent generate
The intention to end all action。
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？
161。 Since all results will not definitely
Be achieved； and those that are
Will certainly e to an end；
Why exhaust yourself for their sake？
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）。
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？
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。
165。 If childish people ever perceived
The suffering of cyclic existence；
At that moment both their mind
＇And body＇ would pletely fail。
166。 People without pride are rare；
And the proud have no passion。
Thus it is said to be very rare
To go from light to light。
167。 Whoever renounces them now
Will； it is said； obtain sense objects。
For what reason would such perverse
Practice to be considered correct？
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？
169。 Different social customs
Are termed 〃religious practices。〃
Thus it seems as if society has
More influence than religious practices。
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？
171。 For one in need of authority；
Practices for that ＇end＇ are meaningless。
Whoever strives for authority
Is called a fool among men。
172。 With a view to future effects
You grasp at practices out of greed。
When you see the future oute
Why are you not afraid？
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？
174。 Whoever sees phenomena as like
A collection of mechanical devices
And like illusory beings；
Most clearly reaches the excellent state。
175。 For those who do not enjoy
Any objects in cyclic existence
It is altogether impossible
To take pleasure in this ＇world＇。
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。
*Chapter 8： Thoroughly Preparing the Student*
176。 Just as friendship between people
Who disagree does not last long；
Desire does not last long
When all things' faults are recognized。
177。 Some are attracted to it；
Some are averse to it；
Some feel confused by it：
Thus desire has no object。
178。 Apart from conceptuality；
Desire and so forth have no existence。
Who with intelligence would hold ＇that there are＇
Real things ＇imputed by＇ conceptuality？
179。 None is； as it were；
Bound to another。
It is unfeasible to separate
That which is bound together。
180。 Those with little merit
Do not even doubt this teaching。
Entertaining just a doubt
Tears to tatters worldly existence。
181。 The Subduer said of this teaching
There will be increase until liberation。
Anyone who lacks interest in it
Clearly has no sense。
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。
183。 Whatever contains teaching
About the world speaks of engagement。
Whatever contains elucidation
Of the ultimate speaks of disengagement。
184。 Thinking； 〃Nothing exists； what is the use？〃
You may be afraid。
But if actions did exist；
This teaching would not be a prevention。
185。 While attached to your own position
And disliking others' positions
You will not approach nirvana。
Neither ＇kind of＇ conduct will bring peace。
186。 Not acting brings about nirvana；
Acting again brings worldly existence。
Thus； without plication； nirvana
Is easy to attain； but not the latter。
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。
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。
189。 Giving is taught to the lowest
And ethics to the middling。
Pacification is taught to the best；
Therefore； always do the best。
190。 First prevent the demeritorious；
Next prevent ＇ideas of a coarse＇ self。
Later prevent views of all kinds。
Whoever knows of this is wise。
191。 Whoever sees one thing
Is said to see all。
That which is the emptiness of one
Is the emptiness of all。
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＇？
193。 Those who want merit should not
Always speak （or be taugh） of emptiness。
Doesn't a medicinal pound
Turn to poison in the wrong case？
194。 Just as a barbarian cannot be
Guided in a foreign language；
Ordinary people cannot be guided
Except by way of the ordinary。
195。 Teaching existence； non…existence；
Both existence and non…existence； and neither；
Surely are medicines for all
That are influenced by the sickness。
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。
197。 Through knowing reality； even if now
One does not attain nirvana；
One will certainly gain it effortlessly
In a later life； as it is with actions。
198。 Acplishment of all intended
Actions is extremely unmon。
It is not that nirvana is absent here
But conjunction and the released are rare。
199。 On hearing that the body lacks good qualities；
Attachment does not last long。
Will not all disturbing attitudes
End by means of this very path？
200。 Just as the end of a seed is seen
Though it has no beginning；
When the causes are inplete
Birth； too； will not occur。
Develop recognition that through contaminated action；
Even to attain the best states as gods and humans is imprisonment。
Through familiarity with meditation on dependent arising free from extremes；
Make yourself a suitable vessel for the Great Vehicle。
This is the eighth chapter from the Four Hundred on the Yogic Deeds； on
training the student。
*Chapter 9： Refuting Permanent Functional Phenomena*
201。 All are produced for their effect；
Thus none are permanent。
There are no Tathagatas other than
Subduers ＇who know＇ things as they are。
202。 There is not anywhere anything
That ever exists without depending。
Thus never is there anywhere
Anything that is permanent。
203。 There is no functional thing without a cause；
Nor anything permenent which has a cause。
Thus the one who knows suchness said what has
e about causelessly does not exist。
204。 If the unproduced is permanent
Because impermanent ＇things＇ are seen to be products；
Seeing that the produced exists
Would make the permanent non…existent。
205。 That space and so forth are permanent
Is a conception of mon beings。
For the wise they are not objects perceived
Even by conventional ＇valid cognition＇。
206。 A single direction is not present
Wherever there is that which has direction。
That with directions therefore clearly
Also has other directional parts。
207。 Since time exists； functional things
Are seen to start and stop。
It is governed by other factors；
Thus it is also an effect。
208。 Any cause without an effect
Has no existence as a cause。
Therefore it follows that
Causes must be effects。
209。 When a cause undergoes change
It bees the cause of something else。
Anything that undergoes change
Should not be called permanent。
210。 A thing with a permanent cause is produced
By that which has not e into being。
Whatever happens by itself
Cannot have a cause。
211。 How can that which is produced
By a permanent thing be impermanent？
Never are the two； cause and effect；
Seen to have incongruent characteristics。
212。 That of which some sides are causes
While other sides are not is thereby
Multifarious。 How can that
Which is multifarious be permanent？
213。 The cause which is spherical
Is not present in the effect。
Thus plete interpenetration
Of particles is not feasible。
214。 One particle's position is not
Asserted as also that of another。
Thus it is not asserted that
Cause and effect are the same size。
215。 Whatever has eastern side
Also has an eastern part。
Those whose particles have sides admit
That they are not ＇partless＇ particles。
216。 The front takes up； the back relinquishes
Whatever does not have
Both of these ＇motions＇
Is not something which moves。
217。 That which does not have a front；
Nor any middle；
And which does not have a rear；
Being invisible； who will see it？
218。 The effect destroys the cause；
Therefore the cause is not permanent。
Alternatively； where the cause
Exists the effect does not。
219。 A permanent thing that is obstructive
Is not seen anywhere。
Therefore Buddhas never say
That particles are permanent。
220。 If liberation； which is other than
What binds； is bound and the means existed；
It should not be called liberation
Since nothing is produced from it。
221。 In nirvana there are no aggregates
And there cannot be a person。
What nirvana is there for one
Who is not seen in nirvana？
222。 When free from attachment at ＇the time of＇ liberation
What good is the existence of consciousness？
Also to exist without consciousness
Is clearly the same as not existing。
223。 If at liberation a self existed
There could be a seed of consciousness。
Without it there is no speculation
With regard to worldly existence。
224。 It is certain that those liberated
From suffering have no other ＇self＇。
Therefore the end of the self
Should always be affirmed as good。
225。 The conventional is preferable
But the ultimate never is。
Ordinary people have some ＇belief in this＇
But none in the ultimate。
Discovering that external and internal dependently arising
Phenomena exist in reliance； and understanding
Their emptiness of existence by way of their own entities；
Grow wise in the meaning of the middle way free from extremes。
This is the ninth chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on the refutation of permanent functional phenomena。
*Chapter 10： Refuting Misconceptions of the Self*
226。 When the inner self is not
Female； male or neuter；
It is only out of ignorance
That you think your own self male。
227。 When all the elements are not
Male； female or neuter；
How is that which depends on them
Male； female or neuter？
228。 Your self is not my self and thus there is
No such self； since it is not ascertained。
Does the conception not arise
In relation to impermanent things？
229。 From one rebirth to another
The person changes like the body。
It is illogical for yours to be
Separate from the body and permanent。
230。 Intangible things do not
Produce so…called motility。
Thus the life force is not
Agent of the body's movements。
231。 Why ＇teach＇ non…violence and wonder about
Conditions for a permanent self？
A diamond never has to be
Protected against woodworm。
232。 If your self is permanent
Because of remembering other lives；
How can your body be impermanent
When you see a scar previously formed？
233。 If the self when possessing that
Which has mind is a knower；
By that ＇same argument＇ that which has mind would be
Mindless an