27. Paśyavarga
The Chapter about Seeing
(52 Verses)
[27.1]
[stm. + sim.]
Supaśyaṁ paravadyaṁ syād, ātmavadyaṁ tu durdṛśam,
paraḥ parasya vadyāni tūtpunāti busaṁ yathā,
ātmanaś chādayaty eṣa, kṛtvā yadvat kaliṁ śaṭhaḥ.
Another’s fault might be easy to see, but one’s own fault might be hard to see, but one sifts another’s faults like chaff, this one conceals his own faults, just as a cheat conceals it, having made a losing throw.
[27.2]
[stm.]
Paravadyānudarśino, nityāvadhyānasaṁjñinaḥ,
vāmā dharmāḥ pravardhante, sa hy ārād Dharmadarśanāt.
For one who looks for another’s faults, who constantly perceives offences, wrong Lit: the left hand side, but meaning here: wrong, distorted, perverse. thoughts increase, that one is far from seeing the Dharma.
[27.3]
[stm. + ana.]
Ahrīkena sujīvaṁ syāt, kākaśūreṇa dhvāṅkṣiṇā,
praskandinā pragalbhena saṁkliṣṭaṁ tv iha jīvate.
Life might be easily lived by one without conscience, by a crow, with the bold courage of a crow, but here one lives defiled, with backbiting and recklessness.
[27.4]
[stm.]
Hrīmatā tv iha durjīvaṁ, nityaṁ śucigaveṣiṇā,
sulīnenāpragalbhena, śuddhājīvena paśyatā.
But life is lived here with difficulty by one with a conscience, who is constantly seeking purity, who is devoted and not reckless, who, seeing, has pure livelihood.
[27.5]
[stm. + ana.]
Andhabhūto hy ayaṁ lokas, tanuko ’tra vipaśyakaḥ,
śakunto jālamuktaiva hy alpaṁ svargeṣu modate.
This world has become blind, the insightful here are few, as few are gladened in the heavens as a bird that escapes from the net.
[27.6]
[stm.]
Moṣasaṁbandhano loko, bhavyarūpa iva dṛśyate,
upadhībandhanā bālās, tamasā parivāritāḥ,
asat sad iva dṛśyate, paśyato nāsti kiñcanam.
The world, in bondage to deceit, appears as though beautiful, fools, bound by adherence, are surrounded by darkness, it appears like the unreal is real, but for the one who sees there is nothing.
[27.7]
[stm.]
Ahaṁkārasṛtā martyāḥ, parakāropasaṁhitāḥ,
etad eke na jānanti, paśyanti na hi śalyataḥ.
Mortals are dependent on the I-maker, or based on being made by another, some do not know this, they do not see due to the dart.
[27.8]
[adm.]
Etat tu śalyaṁ pratiyatya paśyato,
hy adhyavasitā yatra prajāḥ prasaktāḥ,
ahaṁ karomīti na tasya hiṁsyāt;
paraḥ karotīti na tasya hiṁsyāt.
But for the one who sees that the dart is the cause, where this generation lives grasping and attached, let there be no harm for him, thinking: I make; let there be no harm for him, thinking: another makes.
[27.9]
[stm.]
Mānopeto hy ayaṁ loko, mānasaktaḥ sadā sthitaḥ,
dṛṣṭibhiś caiva saṁrabdhaḥ, saṁsāraṁ nātivartate.
This world is possessed by conceit, it abides, attached to conceit, and, impetuous because of wrong views, it does not escape transmigration.
[27.10]
[adm.]
Yat prāptaṁ yac ca prāptavyaṁ – rajaḥkīrṇam idaṁ dvayam,
āturyam iti taṁ jñātvā, jahyād vidvāṁ samāhitaḥ.
What has been attained, and that which is be attained – these two are strewn with dust, knowing that it is a sickness, the wise one, the composed one, should abandon it.
[27.11]
[stm.]
Śikṣāsārāś ca ye satvā, jīvino brahmajīvinaḥ,
upasthānarataye ca, sa eko ’ntaḥ prakīrtitaḥ.
Those beings who hold the training rules as the essence, living the spiritual life, who delight in attendance, this is declared one extreme.
[27.12]
[stm.]
Bhoktavyāḥ śucayaḥ kāmā, na doṣas teṣu vidyate,
ya evaṁ darśino bālā, dvitīyo ’ntaḥ prakīrtitaḥ.
Pure desires are to be enjoyed, no fault is found in them, fools who see things thus, this is declared the second extreme.
[27.13]
[stm.]
Etāv antāv anajñāya, tv atilīyanti bāliśaḥ,
apare tv atidhāvanti – cakṣuṣmāṁs tāṁ prapaśyati.
By not knowing these extremes, fools get slack, others go too far – the one who has vision sees through this.
[27.14]
[stm.]
Etāv antau viditvā tu, nābhavaṁs tatra ye budhāḥ,
na caiva tena manyante, vartmas teṣāṁ na vidyate.
But understanding both these extremes, the intelligent who have not become attached there, do not conceive a wrong view through that, their path is not found.
[27.15]
[stm. + sim.]
Yathā budbudikāṁ paśyed, yathā paśyen marīcikām,
evaṁ lokam avekṣaṁ vai Mṛtyurājaṁ na paśyati.
Just as one should see it as a bubble, just as one should see it as a mirage, looking on the world in this way one does not see the King of Death.
[27.16]
[adm. + sim.]
Yathā budbudikāṁ paśyed, yathā paśyen marīcikām,
evaṁ kāyam avekṣaṁ vai Mṛtyurājaṁ na paśyati.
Just as one should see it as a bubble, just as one should see it as a mirage, looking on the body in this way one does not see the King of Death.
[27.17]
[stm. + sim.]
Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
yatra bālāḥ pramuhyante – saṅgo nāsti prajānatām.
Always look upon this body, adorned like a king’s chariot, where fools become deluded – there is no attachment for those who understand.
[27.17A]
[stm. + sim.]
Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
yatra bālā viṣīdanti, paṇḍito ’tra virajyate.
Always look upon this body, adorned like a king’s chariot, where fools become dispirited, the wise one becomes detached here.
[27.18]
[stm. + sim.]
Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
yatra bālā viṣīdanti – yathā paṅke jaradgavaḥ.
Always look upon this body, adorned like a king’s chariot, where fools become dispirited – like an old bull in the mud.
[27.19]
[stm. + sim.]
Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
yatra bālāḥ pramuhyante, paṇḍito ’tra virajyate.
Always look upon this body, adorned like a king’s chariot, where fools become deluded, the wise one becomes detached here.
[27.20]
[adm.]
Paśya citrakṛtaṁ bimbam, arukaṁ kāyasaṁjñitam,
āturaṁ moṣasaṁkalpaṁ, yasya nāsti dhruvasthitiḥ.
See this manikin made beautiful, a sore designated a body, sick, having deceitful intentions, which has nothing steadfast or stable.
[27.21 The sixteen verses which follow are all variations on the above three verses. ]
[adm.]
Paśya citrakṛtaṁ bimbaṁ, maṇibhiḥ kuṇḍalais tathā,
alaṁ bālasya mohāya, na tu pāragaveṣiṇām.
See this manikin made beautiful, with jewels and earrings, enough for a deluded fool, but not for those seeking to cross over.
[27.22]
[adm.]
Paśya citrakṛtaṁ bimbaṁ, maṇibhiḥ kuṇḍalais tathā,
alaṁ bālasya mohāya, paṇḍito ’tra virajyate.
See this manikin made beautiful, with jewels and earrings, enough for a deluded fool, but the wise one becomes detached here.
[27.22A]
[stm.]
Gandhena gātrām anuliptaḥ, pādau gairikarañjitau,
alaṁ bālasya mohāya, na tu pāragaveṣiṇām.
Limbs anointed with perfume, a pair of feet coloured with red dye, enough for a deluded fool, but not for those seeking to cross over.
[27.22B]
[stm.]
Gandhena gātrām anuliptaḥ pādau gairikarañjitau,
alaṁ bālasya mohāya, paṇḍito ’tra virajyate.
Limbs anointed with perfume, a pair of feet coloured with red dye, enough for a deluded fool, but the wise one becomes detached here.
[27.23]
[stm.]
Aṣṭāpadīkṛtāḥ keśā, netre cāñjanarañjite,
alaṁ bālasya mohāya na tu pāragaveṣiṇām.
With hair braided in eight strands, and two eyes coloured with collyrium, enough for a deluded fool, but not for those seeking to cross over.
[27.24]
[stm.]
Aṣṭāpadīkṛtāḥ keśā, netre cāñjanarañjite,
alaṁ bālasya mohāya paṇḍito ’tra virajyate.
With hair braided in eight strands, and eyes coloured with collyrium, enough for a deluded fool, but the wise one becomes detached here.
[27.25]
[stm. + sim.]
Añjanīva navā citrā, pūtikāyo hy alaṁkṛtaḥ,
alaṁ bālasya mohāya na tu pāragaveṣiṇām.
Like a freshly painted puppet, the putrid body, though adorned, is enough for a deluded fool, but not for those seeking to cross over.
[27.26]
[stm. + sim.]
Añjanīva navā citrā pūtikāyo hy alaṁkṛtaḥ,
alaṁ bālasya mohāya paṇḍito ’tra virajyate.
Like a freshly painted puppet, the putrid body, though adorned, is enough for a deluded fool, but the wise one becomes detached here.
[27.26A]
[stm. + ana.]
Gandhena gātrām anuliptaḥ, pādau gairikarañjitau,
alaṁ bālasya mohāya, yasya nāsti dhruvasthitiḥ.
Limbs anointed with perfume, a pair of feet coloured with red dye, enough for a deluded fool, which has nothing stable or steadfast.
[27.26B]
[stm. + ana.]
Gandhena gātrām anuliptaḥ, pādau gairikarañjitau,
alaṁ bālasya mohāya, saṅgo nāsti prajānatām.
Limbs anointed with perfume, a pair of feet coloured with red dye, enough for a deluded fool, but there is no attachment for those who understand.
[27.26C]
[stm. + sim.]
Añjanīva navā citrā pūtikāyo hy alaṁkṛtaḥ,
alaṁ bālasya mohāya, yasya nāsti dhruvasthitiḥ.
Like a freshly painted puppet, the putrid body, though adorned, enough for a deluded fool, but which has nothing stable or steadfast.
[27.26D]
[stm. + sim.]
Añjanīva navā citrā pūtikāyo hy alaṁkṛtaḥ,
alaṁ bālasya mohāya, saṅgo nāsti prajānatām.
Like a freshly painted puppet, the putrid body, though adorned, enough for a deluded fool, but there is no attachment for those who understand.
[27.27]
[stm.]
Kāmeṣu saktāḥ satataṁ hi mūḍhāḥ,
saṁyojane vadyam apaśyamānāḥ,
na jātu saṁyojanasaṅgasaktā
hy oghaṁ tareyur vipulaṁ mahāntam.
The deluded are always attached to sense pleasures, not seeing the fault in the fetters, those clinging and attached to the fetters could never cross over the vast and great flood.
[27.28]
[adm.]
Ūrdhvaṁ cādhaḥ sarvato vītarāgo,
hy ayam aham asmīti ca nānupaśyan,
evaṁ vimukto hi tared ihaugham
atīrṇapūrvaṁ hy apunarbhavāya.
Above, below, everywhere passionless, this one, not contemplating the conceit: I am, freed in this way, should cross over the flood not crossed before here, for the sake of no more existence.
[27.29]
[adm.]
Yo nirvanagair vimokṣitaḥ,
saṁvanamukto vanam eva dhāvati,
taṁ paśyatha pudgalaṁ tv imaṁ,
mukto bandhanam eva dhāvati.
The one who, freed by those leading out of the forest, though freed from the forest, runs right back to the forest, see this person, though free, he runs back to the bonds.
[27.30]
[adm. + ana.]
Nelāṅgaḥ śvetasaṁchanna ekāro vartate rathaḥ,
anighaṁ paśyathāyāntaṁ, All manuscripts read paśyatāyāntaṁ here, but that doesn’t make sense, as it would be analysed paśyata + āyāntaṁ, while paśyata is not a recorded imperative form. It seems this was a mistake copied throughout the manuscripts, which should read paśyatha, a clear second person imperative form, also used in the previous verse.
chinnayoktram abandhanam.
A carriage with faultless parts, covered in white, one-spoked, proceeds, see the untroubled one approaching, who has cut off the yokes, who is unbound.
[27.31 This and the following three verses must be read together. ]
[stm.]
Bahavaḥ śaraṇaṁ yānti parvatāṁś ca vanāni ca,
ārāmāṁ vṛkṣacaityāṁś ca, manuṣyā bhayatarjitāḥ.
Many go for refuge to mountains and woods, to pleasure parks and tree shrines, humans terrified with fear.
[27.32]
[stm.]
Naitad dhi śaraṇaṁ kṣemaṁ, naitac charaṇam uttamam,
naitac charaṇam āgamya, sarvaduḥkhāt pramucyate.
Indeed, this is not a safe refuge, this is not the refuge supreme, having come to that refuge, one is not freed from all suffering.
[27.33]
[stm.]
Yas tu Buddhaṁ ca Dharmaṁ ca Saṁghaṁ ca śaraṇaṁ gataḥ,
catvāri cāryasatyāni prajñayā paśyate yadā:
But the one who has gone for refuge to the Buddha, the Dharma and the Saṅgha, who sees with right wisdom in accordance with the four noble truths:
[27.34]
[stm.]
Duḥkhaṁ duḥkhasamutpādaṁ, duḥkhasya samatikramam,
āryaṁ cāṣṭāṅgikaṁ mārgaṁ duḥkhopaśamagāminam,
Suffering, arising of suffering, and the overcoming of suffering, and the eightfold noble path leading to the stilling of suffering,
[27.35]
[stm.]
etad dhi śaraṇaṁ kṣemam, etac charaṇam uttamam,
etac charaṇam āgamya, sarvaduḥkhāt pramucyate.
that is the safe refuge, that is the refuge supreme, having come to that refuge, one if freed from all suffering.
[27.36]
[stm.]
Paśyataḥ paśyate paśyaṁ, paśyate cāpy apaśyataḥ,
apaśyaṁ paśyate naiva, paśyato nāpy apaśyataḥ.
The seen is seen by the seer, it is even seen by the non-seer, the unseen is never seen, by the non-seer or even by the seer.
[27.37]
[stm. + sim.]
Anupaśyanayā ca paśyanā,
nānātvaṁ hi tayor ihocyate,
divasasya yathaiva rātribhiḥ,
saṁdhānaṁ ca tayor na vidyate.
Contemplating and ordinary seeing, I.e. these are radically different ways of seeing, one with insight, the other without. a difference is declared here between these two, just as with night and day, a reconciliation is not found for these two. The last sentence emphasises the radically different nature of the experience, which are as different as day and night.
[27.38]
[stm.]
Anupaśyati cen na paśyati,
tv atha cet paśyati nānupaśyati,
paśyann ayaṁ nānupaśyati,
tv anupaśyaṁs tu sadā na paśyati.
If one contemplates, one does not see, but if one sees, one does not contemplate, this one who sees does not contemplate, but the contemplator does not always simply see. This is obstruse at first sight, but what it is talking about is the moments of cognition. Contemplating and seeing are two different ways of perceiving, and if you contemplate with wisdom, then at that time you are not simply seeing, and vice versa.
[27.39]
[rh.q.]
Paśyaṁ nu kiṁ nānupaśyate? Kim apaśyaṁ nānupaśyate sadā?
Kasmiṁ sati hānupaśyanā? Kasmiṁ na sati nānupaśyanā?
Why does the one who sees not contemplate? Why does the one who does not always see not contemplate? When what exists if there contemplation? When what does not exist is there no contemplation?
[27.40]
[stm.]
Duḥkhaṁ yad ayaṁ na paśyati,
tad apaśyann ātmeti paśyati,
duḥkhaṁ tu yathā tathā prapaśyann,
ayam ātmeti sadānupaśyati.
One does not see that which is suffering, not seeing it, one sees it as self, but when clearly seeing suffering as it really is, one always contemplates this as self. This doesn’t seem to be doctrinally coherent, we might have expected a negative in the last pāda. Something like: ayam nātmeti sadānupaśyati; one always contemplates this as non-self.
[27.41]
[stm.]
Yenāvṛtaḥ pṛthagjanaḥ saṁskārāṁ duḥkhaṁ na paśyati,
tasmiṁ sati hānupaśyanā, vigate ’smiṁ vigatānupaśyanā.
The ordinary person covered with ignorance does not see conditioned things are suffering, when insight exists there is contemplation, when it ceases, contemplation has ceased. Literally it says with this in the first line, and when this in the third line. The expanded translation clarifies what this must refer to.
Paśyavargaḥ, 27
The Chapter about Seeing, the Twenty-Seventh