Reply: My explanation of emptiness is for the sake of refuting
the existence of all dharmas. Now, as for what has been said here, if
it is a setting forth of existence, that has already been refuted. If
it is a setting forth of nonexistence, then one ought not to challenge
it. This is analogous to [the actions of] the bhikshu charged with
maintaining order when he, with loud voice and upraised hand, calls out,
"Silence in the Assembly!" This is done for the purpose of employing
speech to cut off all speech and is not done for the purpose of
soliciting further speech. For this reason [it should be understood
that], although one engages in an explanation demonstrating that all
dharmas are empty and neither produced nor destroyed, one does so
[solely] out of compassionate regard for beings. Although there is a
discussion, it is not a case of [establishing anything as] existent. It
is for these reasons [discussed above] that it is said that all dharmas
are like a [supernatural] transformation.

End Notes:

"They," refers to the great bodhisattvas, those "mahaasattvas" who
constitute the Sutra's current topic.

Gandharvas are a class of heavenly musicians. They gain their
sustenance from fine fragrances (incense, etc.).

Lamotte apparently failed to understand the passage, mistranslated it,
and then mentioned in a note that the point of the comparison evades
him.

She refers here to the twelvefold chain of causation.

Literally: "flames," or by derivation, "heat waves." But the context
and the Sanskrit both indicate that "mirage" is intended.

In fact, "wild horses" was a classical term for "mirage."

This is typical summer weather in a monsoon climate such as India's.

This line refers to first and second stage arhatship.

This refers to Third stage arhatship.

The syntax and terseness of this statement may seem to veil the concept:
Nothing more can reside inside of space (not even space itself) anymore
than something more can reside inside of an already solid rock. Because
there is "no vacancy" in either case, the fallacy in maintaining that
the place in which space resides is space itself (i.e. "openings," or
"spaces.") is analogous to the more obvious fallacy of maintaining that
there is room to fit something more inside of an already solid mass of
rock. (Lamotte repeatedly failed to note the two different meanings for
the character "shih" [actual/solid] which occur here in close proximity
and was thus forced to be rather "creative" with his translation.)


A "Middle person" hews to the Middle Way or, more specifically
exemplifies the Maadhyamika doctrine of Nagarjuna.

The four lines ending here are missing in Lamotte (p.368- 9).

This is a reference to the four inverted views: seeing purity in the
impure (in the body), seeing bliss where there is no enduring pleasure
(in the feelings), seeing permanence amidst the impermanent (in one's
thoughts), and seeing a "self" where none can be found (in the
"dharmas," i.e. in those elemental components of existence to which the
illusion of a self is readily reduced.)

The translation of the last clause in this sentence is still tentative.
See Leo M. Pruden's English rendering of the Abhidharmakosha.

Eternalism and annihilationism were shown by the Buddha to be extreme
and erroneous views which do not accord with reality and which fail to
embody the truth of the Middle Way.

Lest the highly theoretical language disguise the practical application
of this argument, it would do us well to note that Nagarjuna is
referring here to a commonly- held belief (with which we are amply
familiar) that the world and the beings who populate it were somehow
created by some exogenous force like "God," hence the direction of the
argument which points directly to the inherent irrationalities of such a
view.

The five "aggregates" or skandhas are: forms (such as the body),
feelings, perceptions, karmic formations or formative forces, and
consciousness. The tendency to personalize things finds beings viewing
one or more of these aggregates as constituting an enduring and
independent individuality or "self." We have been encouraged by the
Buddha to understand that such views are not only erroneous but also
conducive to "self"- inflicted suffering.

This parenthetical note is actually part of the Chinese text and most
likely was added during the translation process.

In his translation of the Abhidharmakosha, Pruden renders the six
classes of cause as: cause or reason for existence; coexistent cause;
parallel cause; associated cause; universal cause; and retributive
cause, and renders the four conditions as: causes as a condition; an
equal and immediately antecedent condition; an object as condition; and
a predominating influence as condition.

Beginning at this point, the rest of the ten similes discussion is
missing in Lamotte.

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