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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 w