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Either it is wrong that things are impermanent；
or duration is a fallacy。
275。 Things seen do not reappear；
Nor does awareness arise again。
Thus memory is in fact deceived
With regard to a deceptive object。
Not knowing how to posit continuity and transitoriness；
They say time is permanent and the three times exist substantially。
Having understood that phenomena are like optical illusions；
Learn how the three times are perceived。
This is the eleventh chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on refuting time。
*Chapter 12： Refuting Wrong Views*
276。 An unprejudiced； intelligent and interested
Listener is called a vessel。
Neither the teacher's nor the student's
Good qualities will be taken as faults。
277。 He explained existence and its causes；
The means to peace and peace itself。
What people do not understand
Is seen as the Subduer's ＇fault＇。
278。 These strange people all agree that by
Giving up everything one attains nirvana。
For what reason do they dislike
That which puts an end to all？
279。 How will one who does not know
The means to give it up； do so？
Certainly； therefore； the Subduer said
There is no peace in any other ＇teaching＇。
280。 Whoever doubts what the Buddha said
About that which is hidden
Should rely on emptiness
And gain conviction in him alone。
281。 Those who find it hard to see
This world are ignorant of others。
Those who follow them will be
Misled for a very long time。
282。 The unwise take no delight in letting
Their mind follow a guide
Who has done that which is
Most difficult attained nirvana。
283。 When it is not seen； fear does not begin。
When seen； it stops pletely。
Thus one can say with certainty；
Those who know a little are afraid。
284。 Childish beings are certainly only
Familiar with that which involves them。
Because of unfamiliarity
They fear that which extricates them。
285。 If someone who is shrouded in
plete ignorance and impedes suchness
Will not even attain good fortune；
What need to mention liberation？
286。 Lapsing from ethics is preferable
To lapsing from the view。
Through ethics one gains a high rebirth；
The supreme state is reached by means of the view。
287。 For the unreceptive； conceptions of a self are best；
To teach them selflessness is not。
They would go to bad rebirths；
While the extraordinary attain peace。
288。 There is no other door to peace；
And it destroys wrong views。
That which is the object of
All Buddhas is called selflessness。
289。 The unreceptive are terrified
Just by its very name。
What so…called strong man is seen
Who does not frighten the weak？
290。 This principle is not taught
By Tathagatas for the sake of debate；
Yet it burns up others' contentions
As fire does its fuel。
291。 Whoever knows this teaching
Will not relish others。
Thus to me this teaching seems
Like the door to destruction。
292。 For those who think there is
In reality no self and abide in this thought；
How will existence cause pleasure
Or non…existence cause fear？
293。 Seeing the many Forders
Who are seeds of futility；
Who would not feel pity
For people who long for a teaching？
294。 The teaching of the Sakyas；
Nirgranthas and Brahmins are perceived
By the mind； the eyes and the ears。
Thus the Subduer's teaching is subtle。
295。 Brahmin practices are said
Mainly to be an outward show。
The practices of Nirgranthas
Are said to be mainly stultifying。
296。 Brahmins are revered
Because they adopt the orthodox。
Nirgranthas are pitied
Because they adopt the deluded。
297。 Suffering is a maturation
And thus is not virtuous。
Similarly； birth too is not virtuous；
Being a maturation of actions。
298。 In brief Tathagatas explain
Virtue as non…violence
And emptiness as nirvana
Here there are only these two。
299。 To ordinary people their own position；
Like their birthplace； is attractive。
Why would you find attractive
That which precludes it？
300。 The intelligent who seek what is good
Adopt what is worthwhile even from others。
Does the sun not belong to all
On earth who have sight？
Bee a proper vessel for good explanation
And learned in the non…inherent existence of dependent arising；
The final object of the path that severs worldly existence；
The understanding of which frees from attachment to extreme views。
This is the twelfth chapter from the Four Hundred on the Yogic Deeds；
showing how to meditate on refuting views。
*Chapter 13： Refuting Truly Existent Sense Organs and Objects*
301。 When seeing its form； one does not in fact
See the whole pot。 Who that knows
Reality would claim that the pot
Is directly perceptible also？
302。 By means of this very analysis
Those with superior intelligence
Should refute individuality
All that is fragrant； sweet and soft。
303。 If because the form is seen
Everything is seen；
Why because of what is not seen
Would the form not be unseen？
304。 There is no direct perception
Of just the form alone；
Because it has a close and distant
As well as a central part。
305。 This also applies when one examines
Whether particles have parts or not。
Thus to prove a thesis by that
Which must be proved is not feasible。
306。 Everything too is a ponent
As well as being a posite。
Thus even a spoken syllable
Does not have existence here。
307。 If a shape is distinct from color
How is shape apprehended？
If not distinct； why would the body
Not also apprehend color？
308。 Only the form is visible
But the form's causes are not seen。
If indeed it is thus；
Why are both not also
Perceived by just the eyes？
309。 Earth is seen as firm and stable
And is apprehended by the body。
Only that which is tangible
Is referred to as earth。
310。 Since it was produced as something visible；
It is of no use at all to the pot。
As with the production of visibility；
It lacks even the entity of existence。
311。 The eye； like the ear； is an oute of
The elements。 The eyes see while the others do not。
Certainly therefore the Subduer said
The fruition of actions is inconceivable。
312。 Because the conditions are inplete
There is no awareness before looking；
While afterwards awareness is of no use。
The instrument is of no use in the third case。
313。 If the eye travels； that which is
Distant would take long to see。
Why are extremely close
And very distant forms not clear？
314。 If the eye travels when the form is seen
Its movement is of no benefit。
Alternatively it is false to say
What it intends to view is ascertained。
315。 If the eye perceives without traveling
It would see all these phenomena。
For that which does not travel there is
Neither distance not obscuration。
316。 If the nature of all things
First appears in themselves；
Why would the eye not
Be perceived by the eye itself？
317。 The eye does not have consciousness
And consciousness lacks that which looks。
If form has neither of these；
How can they see form？
318。 If sound makes a noise as it travels
Why should it not be a speaker？
Yet if it travels noiselessly； how could
Awareness arise in relation to it？
319。 If sound is apprehended through contact；
What apprehends the beginning