4. DE ONDERWIJZING OVER DE DRIE NATUREN.docx

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DE ONDERWIJZING OVER DE DRIE NATUREN

Beschrijving, bewustzijn en drie aspecten

1. Beschrijving van de drie naturen

The imaginary, the other-dependent,197 And the perfect as well— The three natures are

held to be The profound object to be understood by the wise. [1] What appears is the

other-dependent And the way it appears is the imaginary, Since it comes about through

being subject to conditions And since it exists as mere imagination.198 [2] The fact of the

invariable absence Of the way it appears in what appears Is to be known as the perfect

nature, Since it is never otherwise. [3]

What appears here? The imagination of what is nonexistent.199 How does it appear? By

way of having the character of duality. What is its nonexistence with that [duality]? Thevery nature of nonduality in it. [4] What is the imagination of the nonexistent here? It is

the mind that imagines in certain ways what [does not exist], [But its] referents, which it

imagines like that,Are absolutely never found in these ways. [5]

2. De acht vormen van bewustzijn

Through being either cause or result, The mind is held to be twofold: The consciousness

called “›laya” And the one called “operating,”200 which is sevenfold. [6] The first is

called mind, since it is accumulated201 By the seeds of the latent tendencies of afflictions,

While the second [is called] mind, Since it operates under various aspects.202 [7]

In brief, this false imagination Is considered as threefold: As maturational; likewise, as

having characteristics;203 And the other as involving appearances. [8] The first refers to

the root-consciousness, Since its character is the maturation [of latent tendencies]. The

other refers to the operating consciousness, Since it functions as cognition [with the

duality] of seeing and what is seen.204 [9]

3. Uitleg over de drie naturen in termen van bestaan, dualiteit en onzuiverheid

Due to existence and nonexistence,205 due to duality and unity, And due to the

nondifference in the characteristics Of what is afflicted and what is purified, Those

natures are held to be profound. [10]

Since it is apprehended as being existent, While being utterly nonexistent, Thus, the

imaginary nature Is thought of as having the characteristics of existence and

nonexistence. [11] Since it exists as something present through delusion, But not in the

way it appears, Thus, the other-dependent nature Is thought of as having the

characteristics of existence and nonexistence. [12] Since it exists as nonduality And is the

very nonexistence of duality, Thus, the perfect nature Is thought of as having thecharacteristics of existence and nonexistence.206 [13]



Because of the dual state of the imaginary referent207 And because of its being one due

to the nonexistence of that [duality], The nature imagined by childish beings Is thought

of as having the character of duality and unity. [14] Because of its appearance as dualistic

being And because of its being one due to being mere delusion, The nature called “other-

dependent” Is thought of as having the character of duality and unity. [15] Because of

being the nature of dualistic being And because of being the single nature that is

nonduality, The perfect nature Is thought of as having the character of duality and unity.

The imaginary and the other-dependent Should be understood as the characteristic of

what is afflicted, While the perfect is held To be the characteristic of what is purified. [17]

Because the nature [of the imaginary] is nonexistent duality And because the nature [of

the perfect] is the nonexistence of that [duality], The characteristic of the perfect not

being different From the imaginary nature is to be understood. [18] Because the nature

[of the perfect] is nonduality And because the nature [of the imaginary] is the

nonexistence of duality, The characteristic of the imaginary not being different From theperfect is to be understood. [19] Because [the other-dependent] does not exist the way it

appears And because the nature [of the perfect] is nonexistence in that way, This is the

characteristic of the perfect not being different From the nature called “other-

dependent.” [20] Because [the perfect] is the nature of nonexistent duality And because

[the other-dependent] does not have a nature as it appears, The characteristic of the

other-dependent not being different From the perfect is to be understood. [21]

Inzicht en beoefening in termen van de drie naturen

1. Het doorgronden van de drie naturen

[Still,] a difference in the order of these natures— In terms of the conventional And in

terms of penetrating them— Is taught for the sake of accomplishing [such

penetration].208 [22] The imaginary has the character of the conventional, The other[-

dependent] has the character of what creates the conventional, And the complete

extinction of the conventional Is held to be the other nature, [the perfect]. [23]

First, one penetrates the other-dependent, Which has the character of the nonexistence ofduality. Next, one penetrates the mere imagination in that, Which is nonexistent duality.

[24] Then, one penetrates the perfect in it, The existence of the nonexistence of duality.

Thus, at that point, just the [perfect] Is said to exist and not exist. [25] Still, these three

natures Have the characteristics of being nondual and ungraspable, Since [the first] is

nonexistent, since [the second] is nonexistent in the way [it appears], And since [the

third] is the nature of such nonexistence. [26]



2. De vergelijking met een magische illusie

Something magically created through the force of a mantra May appear as if it had the

character of an elephant, But there is merely an appearing aspect there And no elephant

at all exists. [27] The elephant is the imaginary nature, Its appearance is the other-

dependent, And the nonexistence of the elephant there Is held to be the perfect. [28]

Likewise, the imagination of what is nonexistent Appears from the root-mind as having

the character of duality— There is absolutely no duality there, But a mere appearance

does exist. [29] The root-consciousness is like the mantra, Suchness is regarded as similar

to the wood, Imagination is to be considered like the appearing aspect of the elephant,

And duality is like the elephant.209 [30]

3. De beoefening in termen van de drie naturen

Once the true reality of things is realized, Corresponding to the order of the [three]

characteristics, The processes of knowing, relinquishment, and attainment Are held to be

simultaneous. [31] Here, knowing is nonobservation, Relinquishment is held to be

nonappearance, And observation without characteristics Is attainment, direct realization.

[32]

Through the nonobservation of duality, The dualistic appearing aspect vanishes, And

since that vanishes, the perfect— The nonexistence of duality—is discovered.211 [33]

This is just as the nonobservation of the elephant, The vanishing of its appearing aspect,

And the observation of the wood In the magical illusion are simultaneous. [34]

Because of mind being the cause for what is contrary, Because of mind seeing vain

nullities, Because of being in accord with the three wisdoms, And because of the

effortless arising of liberation,212 [35] Through the observation of it being merely mind,

A knowable object is not observed. Through not observing a knowable object, Mind is

not observed [either]. [36]

Through not observing both, The dharmadh›tu is observed.213 Through observing the

dharmadh›tu, Mastery is observed.214 [37] Having gained mastery, Throughaccomplishing the welfare of oneself and others, The wise attain unsurpassable

enlightenment With its nature of the three k›yas. [38]

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