THIRTY VERSES (TRIMSIKÄ-KÄRIKÄ)
1 - The metaphors of "self" and "events" which develop in so many different ways take place in the transformation of consciousness : and this transformation is of three kinds :
2 - Maturation, that called "always reflecting", and the perception of sense-objects. Among these, "maturation" is that called "the store-consciousness" which has all the seeds.
3 - Its appropriations, states, and perceptions are not fully conscious, yet it is always endowed with contacts, mental attentions, feelings, cognitions, and volitions.
4 - Its feelings are equaniminous : it is unobstructed and indeterminate. The same for its contacts, etc. It develops like the currents in a stream. 4
5 - Its devolvement takes place in a saintly state : Dependent on it there develops a consciousness called "manas", having it as its object-of consciousness, and having the nature of always reflecting;
6 - It is always conjoined with four afflictions, obstructed-but indeterminate, known as view of self, confusion of self, pride of self, and love of self.
7 - And wherever it arises, so do contact and the others. But it doesn't exist in a saintly state, or in the attainment of cessation, or even in a supermundane path.
8 - This is the second transformation. The third is the apprehension of sense-objects of six kinds : it is either beneficial, or unbeneficial or neither.
9 - It is always connected with sarvatragas*, and sometimes with factors that arise specifically, with beneficial events associated with citta, afflictions, and secondary afflictions : its feelings are of three kinds.
10 - The first* are contact, etc.; those arising specifically are zest, confidence, memory, concentration, and insight;
11 - The beneficial are faith, inner shame, dread of blame, the three starting with lack of greed**, vigor, tranquility, carefulness, and non-harming; the afflictions are attachment, aversion, and confusion,
12 - pride, views, and doubts. The secondary afflictions are anger, malice, hypocrisy, maliciousness, envy, selfishness, deceitfulness,
13 - guile, mischievous exuberance, desire to harm, lack of shame* lack of dread of blame, mental fogginess, excitedness, lack of faith, sloth, carelessness, loss of mindfulness,
14 - distractedness, lack of recognition, regret, and torpor, initial mental application, and subsequent discursive thought : the last two pairs are of two kinds
15 - In the root-consciousness, the arising of the other five takes place according to conditions, either all together or not, just like waves in water.
16 - The co-arising of a mental consciousness takes place always except in a non-cognitional state: in the two attainments , or in torpor, or fainting, or in a state without citta.
17 - This transformation of consciousness is a discrimination, and as it is discriminated, it does not exist, and so everything is perception-only.
Consciousness is only all the seeds, and transformation takes place in such and such a way, according to a reciprocal influence, by which such and such a type of discrimination may arise.
19 - The residual impressions of actions, along with the residual impressions of a "dual" apprehension, cause another maturation (of seeds) to occur, where the former maturation has been exhausted.
20 - Whatever range of events is discriminated by whatever discrimination is just the constructed own-being, and it isn't really to be found.
21 - The interdependent own-being, on the other hand, is the discrimination which arises 'from conditions, and the fulfilled is its* state of being separated always from the former.**
22 - So it is to be spoken of as neither exactly different nor nondifferent from the interdependent, just like impermanence, etc., for when one isn't seen, the other is,
23 - The absence of own-being in all events has been taught with a view towards the three different kinds of absence of own-being in the three different kinds of own-being.
24 - The first is without own-being through its character itself, but the second because of its non-independence, and the third is absence of own-being.
25 - It is the ultimate truth of all events, and so it is "Suchness", too, since it is just so all the time, and it's just perception-only.
26 - As long as consciousness is not situated within perception only, •the interdependent's. **the constructed. the residues of a "dual" apprehension will not come to an end.
27 - And so even with the consciousness : "All this is perception only", because this also involves an apprehension, For whatever makes something stop in front of it isn't situated in "this-only".
28 - When consciousness does not apprehend any object-of-consciousness, it's situated in "consciousness-only", for with the non-being of an object apprehended, there is no apprehension of it.
29 - It is without citta, without apprehension, and it is supermundane knowledge; It is revolution at the basis, the ending of two kinds of susceptibility to harm.
30 - It is the inconceivable, beneficial, constant Ground, not liable to affliction, bliss, and the liberation-body called the Dharma-body of the Sage.