MMK (10) Examination of the Fusion of Flame and Combustion

1. When what is called ignition is done,
What is called fire is fusion between a person, who ignites, and an action to ignite, have been fused into one.

And in another example, when fire has separated from combustion, it is possible for fire to continue the situation, which has been separated from combustion.


2. The situation, which originally hasn't been ignited, also suggests that the situation, which hasn't been ignited, is maintained furthr.

In that case, it might be the case, which is meaningless at all, and it might be much more realistic for us not to begin any kind of such action at all.


3. In another example, even though we have left the state of ignorance, there might also occur the continuity of facts that the situation, that ignition hasn't be done, is going on.

There might be also possibilty that it might be perfectly useless to ignite,
And so we can think that it is too much for us to adhere to our own desire to make our efforts to continue the ignition for ever.


4. In the Real World, there is possibility that ignition is always tried endlessly.

And when we think why fuel is always so much burned without stopping,
We can quote the fact that this world is also the world, which has so big scale at every moment.


5. As several different problems, something, which can not be accomplished at all, will not be accomplished even in future at all,
And in the case of something, which can never be destroyed, will be also impossible to be destroyed even in future.

Something, which can never become balanced or serene, will be impossible to become balanced or serene even in future,
And a grammatical gender of each thing, which will maintain its gender, will never change its grammatical gender without fail in future.


6. And as another example, in a case that fire has left from combustion,
And then combustion has strongly hope to meet with fire again,

The female (combustion) has got the male (fire) in his hand,
And the male (fire) has got the female (combustion) in his hand,
And so such a situation is very common as usual conditions.


7. At the same time there is another situation that fire has left combustion clearly,
And combustion has begun to get everything as far as combustion likes to get.

In the case when fire and combustion have been fused into one completely,
Aha! It might be possible that fire and combustion have enter into the common state, where it might be possible that both fire and combustion do not notice with each other at all.


8. Just at the time, when combustion has been recognized as fire,
What has been accepted as fire must be just as combustion.

Before the time, when fire or combustion can manifest itself as fire or combustion,
What is recognized as fire must be inevitably exists as combustion.


9. When combustion has been considered as fire,
Everything, which has been related with fire, can be accepted as fire, which has been accomplished as fire.

Relying upon such situations, even in a case, where it is perfectly impossible for us to find any kind of fire,
Real combustion can be accepted as combustion even without fail.


10. Just now, everything, which can be seen as it is, is possible to exist as it is,
And what is seen as it is, can be accepted by its social circumstances.

Actually speaking, what can be seen as an imitation, is able to be accepted as useful as an imitation,
And so it is rather difficult for us to understand the real situations of so-called imitations.


11.
And actually it is true that some kind of imitation can be used effectively,
And so what is the reason why sometimes some imitation can never be useful at all?

In such a case, it seems that the possibility to become imitation has been so scarce,
And so nowadays it might have become almost impossible for the imitation even to have the slightest chance to be imitation at all.


12. It is not true that to recognise combustion suggests to produce fire,
Or it is not true that not to recognise fire suggests to produce combustion.

Not to recognise combustion does not produce fire,
Or, not to be ignorant of fire does not produce combustion.


13. The fact that something different from fire manifests itself, does never mean fire,
And it is different situation that fire is seen inside combustion.

There, inside combustion, every thing has been explained relying upon the method of description, which has been shown as the explanation of "gone,""not gone," and "is going" as expression relying upon words, and the real act at the present moment in Chapter 2.


14. Combustion is not fire itself,
And combustion, which is not fire, has been also separated from fire even in another place.

What is not fire, even in the case that it is similar to combustion, actually is not fire,
And miscellaneous combustion is just Reality, without relying upon each concrete and individual example.


15. Relying upon the oneness between fire and combustion, it is possible for us to explain real fire,
And relying upon real feeling of life and real feeling of sense perception, the oneness between fire and combustion will be kept longer continuously.

Everything in the world is continuing its continuity of having proper quantities,
And by adding 50% surplus furthermore, we can increase the concentrated scene of real situations further.


16. There are miscellaneous existences in the real feeling of life and real concrete characterisics,
And at the same time each individual thing manifests its own existence clearly.

However you, non-Buddhists, do not like to think that the miscellaneous things and phenomena are just yourselves,
And you are very diligent to destroy and erase important problems and experiences
endlessly.

MMK (9) Examination of a Moment just before

1. Function to see something, function to listen to something, and so forth,
Those miscellaneous sense perceptions just exist at the present moment.

And proceeding such a perception, it is said that something concrete exists really,
Just as some momentary accident, which appears only once.


2. Because this world does not exists in such a situation that anything can not be seen,
It might be sure that the function of seeing, and so forth, will continue further even in future.

Therefore something, which is proceeding, exists really already,
And so we can say that something concrete exists actually indeed,
Which is represented already as something concrete existence.


3. Relying upon seeing, hearing, and so forth, and also such situations are similarly relying upon manifestation of things and phenomena.

Such existences have been maintained since before this world has begun to be maintained in a stable conditions,
And such situations might be spoken among people already relying upon miscellaneous methods since then.


4. If there were no such sense perception like seeing and so forth hasen't been yet in this world,
It might be also fact that the moment just before the present also has erased itself completely in this world.

And if actually such a moment just before the present hasn't continued in future,
Even this world can not continue to exist in future, and this world like this will not continue further at all.
And at that time it might become impossible for us even to get any kind of short time for taking a rest, and so it might be imposible for us to lie down even on a floor at all.


5. Relying upon any kind of method, it might be impossible for anything to be haven to go ahead,
And relying upon any kind of method, it might be impossible for us to have anything go ahead.

In such a situation where can such a place, where there is nothing, can be found at all?.
Where can we find the place, where there is nothing at all?


6. Even though we rely upon all things, therefore we rely upon the all functions to see and so forth,
It is completely impossible for us to see anything before the time of present moment.

Even though we rely upon the function of seeing, and so forth, that is, the all function of sense organs,
But at the same time we rely upon also a different moment, which is called the moment just before the present,
And relying upon something, which is called intuition, different from sensitive function,
And it works at the different time other than the function of sense.


7. When we rely upon everything, and when we rely upon all kinds of sense organs, for example eyes and so forth,
It is perfectly impossible for us to recognise the moment just before the present.

When we have left individual concrete example, how is it possible for us to recognize the moment just before the present?
Actually speaking, just when we rely upon the whole sense organs, seeing and so forth,
We can recognize the concrete real situations for the first time.


8. An action to see something is just Reality,
And Reality is sometimes just listening to something.

It is also possible for the moment just before the present to exist leaving from invidual concrete fact,
The moment just before the present does not have relation only with concrete real example.


9. A person, who is not a man to look at the true meaning of things and phenomena carefully,
And also not a man to tell informations to others as his job,

In many cases he relies upon others, who look things and phenomena well,
And so listening to the general public opinion, they seem to rely upon the spiritual soul at last.


10. To see something, or to listen to something, and so forth,
And at the same time miscellaneous things and phenomena, which should be informed publicly,
Are totally possible to be seen just in front of us.

And being related with those, there are so many researches exist really,
However, it is not so clear whether those problems have become just actual already, or not.


11. To see something, to listen to something, and to get other miscellaneous perceptions,
And furthermore miscellaneous contents of things and phenomena, which should be known clearly,
Are possible to be seen in front of us.

And if such a kind of clear scenary hasn't been seen yet,
It is completely impossible for everyone to look at the excellent effect of Buddhist monks' training in their behavior at all.


12. And such a kind of scenery has been existing before it has been influenced by the sensory fuction of seeing, and so forth,
And so the sceneries are existing as the situations, which has been established being harmonized with the situation of the time.

Even though it is impossible for us to know the distinction whether such a situation exists really, or not,
The very vague scenery exists there, which might be a product by human conjecture probably.

MMK (8) Examination of the Fusion between Action and

1. What really exists is conduct, or action,
And it is not true that this world is producing something, which is really exists.

Conduct is never what does not really exists,
And action is yearning for not to be real.


2. What to do something does never exist really in the real world,
And action might not be also being just the subject.

A fact to do something does not exist in the real world actually,
Therefore even a person, who acts, has posibility that he sometimes does not have any special clear aim at all.


3. When something unreal acts something actually,
The something unreal is just action, and conduct.

There is something, which is not reasonable, might exist as action.
A person, who acts , himself can be possible to exist as an unreasonable person, sometimes.


4. In the case that an attitude of being hasty is lacking,
There might be possibility that a motivation of practice is lacking completely,
And also there is possibility that it is completely impossible for us to find the motivation of our real practice actually.

And when such a motivation to practice really is lacking,
Both the real practice and a person, who really practices, are lacking,
And so it is completely impossible for us to recognize the motivation of real practice at all.


5. In such situations it is impossible for us to recognize both the system of the Universe,
and what is the opposite situations of the universe,
Therefore it is imposible for us to recognize both the two,
And there does not any coexistence with real practice, and so forth.

There is nothing, which exists in the system of the Universe, or in the reversal of the universe, at all,
However no one does not recognize at all that what is called result is just something, which is artificially made by human beings.


6. In what is called result anything does not exist really at all,
And into the circumstances, which is called "perfect freedom", or which is called Paradise,
Nothing will never appear at all.

However all actions, which have been done as morals, are following the system of the Universe, and have become the objects of our devoions actually.


7. What is doing act is just the Reality itself, which the real world, and the abstruct world, have been fused into one,
Therefore the Reality does never be born at all as simple mixture of something concrete and something abstract.

The fact, that the two factors both the concrete and the abstruct are included into one, is the real situation of Reality,
And so where is it possible for the fact to exists being that they are just the abstract, or they are just concrete at all?


8. It is completely impossible that the abstract are produced from the concrete,
Or it is completely impossible that the concrete are produced from the abstract.

Relating with all things and phenomena, what are called self-sacrificing efforts, are completely depending upon the person, who acts, totally.
Because for example even a vice just at this place does not show any exeption at all.


9. It is not the subjective world, or it is not the objective world,
But it is just the world, which is fusion of the subjective world and the objective world, that is just this world.

The fact that a conduct is done, is just an action, and it has very reasonable characteristics before it has been explained with words.


10. Action is never an abstract existence, nor an concrete existence,
But it is also an existence of fusion between the concrete and the abstract.

The fact that a conduct is done, is just an action, and it has very reasonable characteristics before it has been explained with words.


11. One existence, which is fusion between the concrete and the abstract, does actually an act,
And so both the concrete and the abstract are never practice of real acts.

A concrete fact, which is called action, seems to be introduced also from scientific discussion,
And so before the discussion has begun, the concrete fact has tendency to rely upon reasonable
discussion originally.


12. Very clear concrete practice is just action itself, and even though it is very clear,
But at the same time it is just the real practice.

An action is not to begin another action, but it is just to begin the same action,
And so looking at the things and phenomena very carefully first will become the very important entrance into a very nice happy condition.


13. Therefore in such a situation, giving up for us to get something by ourselves first,
And to observe everything carefully is the first step of miscellaneous action.

The fact to act is just to utilize the situation, in which action and conduct have been fused into one,
And so the real situations might be that something different from action itself is enforced to work in a very natural process.

MMK (7) Examination of the External World (34 Verses)

1. When the External World has manifested already,
It might be necessary for the External World to be bound by having appearance, continuiy, and disappearance.

But when the World, which is different from the Real World, has appeared,
How is it possible for the External World to manifest itself at all?


2. If appearance, continuity, and disappearance as the three, are existing as the three, which are individually separated from each other,
But it might be impossible for such a description to be used exactly.

The situations of miscellaneous things and phenomena, which are placed as things and phenomena of this world at the same place together,
Might be possible to be described as the exsistence at the same place,
But it might be impossible for us to insist that the existence of the miscellaneous things and phenomena are existing continuously without any extinction at all.


3. Many miscellaneous occurances like appearance, continuity, and disappearance, and so forth,
are clearly different from the real characteristics of this world.

And when such an unstable condition exists in our circumstances ,
The real world and its characteristics do not exist,
And miscellaneous things and phenomena in this world do not exist at all.


4. An individual phenomenon, an individual phenomenon, and furthermore an individual phenomenon, are existing,
But what is called a fundamental phenomenon, is just a subjective feeling, which is only belonging to a person, who insists to describe it so.

An individual phenomenon and an individual phenomenon, those are just existing as the individual phenomenon,
And what is called the fundamental phenomenon, is something, which has been created later artificially.


5. An individual phenomenon and an individual phenomenon, those are just individual phenomena,
And those are always included into the fundamental phenomenon.

What hasn't been born relying upon the fundamental phenomenon, has produced this world,
And so it is perfectly impossible for the world to produce this world once more again even in future at all.


6. If it is actually true that this world has been born really from something fundamental,
It might be necessary for something fundamental should be born at every moment.

However, as a real fact, it is not true that something fundamental has been born from something fundamental itself.
Therefore how is it actually true for something fundamental to have born something fundamental itself?


7. The real facts in front of us are just the real substances, which are now produced actually,
And they are just miscellaneous things and phenomena.

At the time, when this world is just being produced now,
The facts in front of us, which is not born actually,
Are regrettable facts, which rob the comfortable situations of our talks actually.


8. What is called "light", is including both subjective consideration and objective perception,
And so it manifests itself following the method of the subjective consideration and the objective perception.

A fact that something manifests itself is subjective consideration and objective perception,
Are combined with each other together,
And relying upon such a combination of the two factors, the combinations of the two factors have become possible.


9. Because of existence of light it is impossible for darkness to exist,
And so in such a situation it must be necessary for something to be placed as a kind of light.

Perhaps something similar to a lamp might make the situations to be seen.
Because it might be true that some kind of brightness can break darkness actually.


10. With what kind of process actually, darkness is broken by brightness?

Because darkness is not permitted to keep its appearance without interuption,
Brightness might be possible to keep its appearance without stop.


11. The circumstances, for which it is impossible for us to get some kind of aim, exist always in the side of brightness,
And so the object, which is always destroyed, must be darkness itself.

The facts that everything is keeping its own place, where it is existing actually, is the common methods of everything in the world to exist,
And so as the exact situations of everything, darkness might be always the destroyer of all.


12. The brightness is always something, which has combined subjective thoughts and objective perceptions together harmoniously,
Therefore it might be impossible for us to refuse lying on the bed for taking a rest even in future.


13. The world, which can never be produced by anyone, is being seen in front of us.
How is it possible for subjective ideas to produce anything real in this world?

In such a situation, how is it possible for any idea, which has been born, produces something real again and again?


14. The world is never something, which has been produced for the first time, or something, which has appeared for the first time.
How is it possible that something, which is different from something, which has been produced for the first time, is perfectly impossible at all?

Even though actually something concrete has appeared without receiving its name at all yet,
On that situation we can explain it relying upon the same theory in the Chapter 2. that the only verbal explanations of 'Is Going', 'G0ne', and 'Not Gone', and the real act of going at the present moment, are completely different with each other dimensionally.


15. A fact that something is going on being produced now,
Suggests that nothing hasn't been accomplished yet.

How is it possible for something to be produced in this world for the first time?
If such a kind of occurrence has been realized actually,
Then it might be a very serious problem to be discussed which has been produced newly, without fail.


16. As we are looking at the real world in front of us,
Real concrete facts are existing actually one by one clearly,
And those kinds of concrete and individual things and phenomena,
Are existing as something, which is thought subjectively, and at the same time perceived objectively.

Therefore the things and phenomena, which are just going on, exist really,
And at the same time something, which has been born, are existing as the balanced and serene
situations just now.


17. When we think that there is nothing, which hasn't appeared yet in this world at all,
It might become perfectly impossible for us to think that something exists in this world
at all.

And so even a fact, that something has appeared, couldn't be clear actually at all,
And in the case that an idea of existence has to appear absolutely,
We have to say that the occurrence of such an idea seems to be so much unrealistic at all.


18. A fact that this world is produced for the first time, is just the appearance of this world,
And so we can say that this world is always being produced incessantly.

However, a fact that we want to produce something, is also a kind of production,
And so we can think that in the case of producing something we have two cases of production, the one is to produce something actually, and the other is to want to produce something in future.
Therefore even in a case of birth there are two cases that the one is to produce something actually, and the other is only to hope producing something, and so even in the case of production, there is a selection between the two.


19. In another case, when we are going to bear something,
What would be born is usually to be unstable.

In such a situation, even in a case where anything hasn't be born yet,
People usually think as if someone has been born already,
And in that case everything has been taken care of as if the new birth has been born already.


20. From what is really existing, something is born really at each case.
And anything, which does not exist really, does not have any relation with what is born.

Before a problem, whether what is born is not relied upon something existing, or is not relied upon something not existing, would be discussed,
The facts, which is actually seen in front of us, does not have any doubt at all.


21. When something is born in a situation, which is self-regulated,
Such a situation does not have any relation with whether it really exists, or not.

Such a situation is always continuing to go on without being disturbed by anything,
Therefore as an actual problem of existence, the problem of existence does never appear at all really.


22. A fact that, what should stop, has stopped, is called "existence,"
And it is perfectly impossible that what is stopping actually will stop further again at all.

In a real situation that many things are placed, we do never use an expression that "many things are standing still."
A thing, which hasn't appeared into this world at all, can never stand still at all.


23. A behavior standing still is included into the situation of being regulated into self-regulations,
And a self-regulation does not manifest itself in a simple condition of existence.

Such a kind of simple existence is a condition, which is transcending the self-regulated conditions,
And so such a kind of transcending the self-regulation, does not manifest itself as a real existence.


24. Aging and death are following the rule of the Universe,
And they are following the whole existence of everything,
Therefore aging and death do never have any stop at all.

If some existences are fixed to some other many existences,
Those existences, which are fixed, do never have any aging, or any death.


25. Even in a case, when we do not take a fixed attitude, or we take a fixed attitude,
If we are keeping a reliably comfirmed attitude,
Each individual thing, by keeping to follow their own special character, can perfectly avoid receiving any kind of restriction by others at all.

A problem that what kind of individual attitude will appear following their own characteristics,
Does not follow each individual subjective decision, or never objective spirituality at all.


26. It is not possible for us to supress the situation, which has never been supressed at all,
And it is also impossible for us to supress what has been already supressed completely.

In such situations the states, which have been regulated already, only exists as they are,
And it is perfectly impossible for what hasn't been born yet, to be regulated, at all.


27. As far as so restrictively we will be included in the situations of being fixed,
We will become so much intensively caught by a minimum problem,
And so it will become so difficult for the self-regulated situations to manifest themselves at all.

Actually when we are just never in the state of irresolution,
The state of self-regulation appears without fail.


28. Exactly following such a situation above, the scenery of Reality manifests itself just following the real situation of Reality.

And even when the scenery of Reality has changed,
The scenery, which has changed, manifest itself,
Therefore it is perfectly impossible for the changed scenery not to appear at all.


29. Just in such situations the whole Universe, which includes so miscellaneous phenomena,
manifests itself as it is, simply,
And it is not completely different from what is called phenomena manifests itself at all.

Just in such a situation it is a simple fact that the whole Universe, which just includes miscellaneous phenomena, manifest itself as it is,
And what is called self-regulation, does not appear itself especially.


30. Because of such situations, as our concern about existence, or not, will become deeper and deeper,
The situation of self-regulation will conceal itself from the surface of the problem.

And the reason, why we say so, is that a fact, that something exists, does not indicate only existence of one thing at all.


31. Even though what is not real does never really exist,
The situation of self-regulation is possible to appear.

It is perfectly impossible for the highest to belong to the second class.
Even in such a situation, a problem of self-regulation can become the object of discussion as an individual problem still.


32. Function of subjective mind does not exist really in a situation of being self-regulated condition,
And the condition of self-regulated state is also different from the function of objective spirituality too.

When we think in what kind of method does this world belong to this world,
This world does never belong to this world relying upon the subjective idea,
Nor it does belong to this world relying upon the objective idea at all.


33. It is completely impossible that appearance, continuity, and disappearance, exist really as an imperfect shape of this world.

In this world it is perfectly impossible for some thing to exist really relying upon some thing, Which is not accomplished yet, and so it is doing something by halves,
It might be perfectly impossible for any kind of different world to be accomplished even in future at all.


34. It is said that this world is called as if it were fantasy, a sleep, or a fantastic city, called Gandharva.

But actually this world is just the world, which has been born already,
And it is just existing in front of us already,
Therefore it is said that the real world is just the enormously big change of Reality, which can never been supposed at all before.

MMK (6) Examination of Fusion between Excitement and the Excited

1. Excitement is included in the excited before the excitement exists separated from the excited.

The excited clearly exists as the excitement,

And there exists clear possibility that excitement can exist in the excited as a real substance already.


2. Because it is perfectly impossible for excitement to exists in the excited again,
How is it possible for everyone to know where the excitement can exist actually?

However, it is not clear whether excitement exists in the excitement itself, or in the excited,
And the real facts in front of us are going on naturally and smoothly.


3. The meaning of the words that "Something very strong, will appear" does never explain the fusion between the excited and the excitement at all.

The coexistence between the excited and the contents, which have been perceived, might be expected, on the coexistence between the excited and the contents,
But anyone might not recognize it at all, because people haven't notice any kind of coexistence between the both the excited and the contents, which have been perceived, at all.


4. The meaning of the words that "they are existing together," do not always mean that they are really existing together as only one thing.
Because the reason, why we do not suppose that things, which exist together, are not only one thing, comes from that things, which exist together, do not have the same characteristics,
And relying upon such situations the concrete things are existing together.

The facts that things, which exists together, have mutually had different characteristics with each other,
And so we can easily accept that they have different characteristics with each other,
But at the same time it is completely impossible for us to know the place, where such kinds of situations will occur even in future, at all.


5. Even in a case that things, which are more than two, are existing as only one thing,
In many cases, perhaps, it might be very common situations that miscellaneous concrete things, which do not have any tendency of coexistence, might be existing just in front of us.

And even in a case that things, which are more than two, are existing only scattered individually at random,
The situations may be that concrete things, which do not have any tendency of coexisting, exist just in front of us.


6. In a case that things are scattered individually at random together,
What is the situation, which is called as a state that excitement and the excided have become combined into one?

In the cse that things, which have been accomplished individually, are scattered at random,
And it is impossible for us to understand the reason why those things are placed together,
But in some cases it might be possible for us to suppose that they are originally combined with each other together.


7. A reason of the facts that accomplished things are usually existing in scattered situations,
might be caused for the reason that,
The accomplished things are usually relying upon the situations,
That you are always making your efforts relying upon the situations, in which excitement and the excited have been fused into one.

Therefore we can say that the facts in which things are existing nearer without any reason,
But you are still making your efforts to have situations more stable relying the circumstances, where excitement and the excited have been combined into one.


8. The situations, that things are existing separately, do never suggest the state of accomplishment,
However, you are expecting eagerly to have the situations, where many things are existing together.

Wanting to accomplish the situations that things are existing together,
You are expecting eagerly to accomplish the situations, in which things are successful in existing separately together.


9. When the fact, that everything is existing separately, hasn't been accomplished yet,
Then the fact, that everything is existing together, also hasn't realized itself yet.

Actually, in what reason do you prefer the situation that miscellaneous things and phenomena are existing together, even in the situation, where each individual exists separately at random?


10. In those situations, it is impossible for us to decide whether things, which have been accomlished already relying upon a state of being excited, and being included by excitement, are existing together, or not, actually.

Actually speaking, it is impossible for us to decide whether the miscellaneous things and phenomena, which are very similar to the Whole Universe, are existing together, or not.

MMK (5) Examination of Layers of Concepts

1. Before the age, when the characteristics of space haven't been clear yet,
The space hasn't become the object of recognition at all.

The time, when the space has become recognised as it is, might be since the time when people have become able to discuss the space,
But before that time it might be impossible for people to understand that the space had also had some kinds of characteristics, at all.


2. At the age, when it was perfectly impossible for human beings to know the characteristics of the space,
The existence of the space hasn't been known at every district at all,

And because the existence of characteristics had been too much vague,
Even in the case that the space actually was going on, it was impossible for everyone to find the place, where the characteristics actually were.


3. A fact, that something does not belong to a group which does not have any kind of characteristics, suggests that it belongs to a group, which has some common characteristics.
When something is only intending to go ahead, it does not have entered into the efforts of entrance into characteristics yet.

Furthermore when a similar characteristic and a different characteristic are combined into one,
the same combination between the similar one and the different one can not occur again at all.


4. In a case that some characteristic hasn't appeared yet, it might be completely impossible for the characteristic to manifest itself at all.

In the situations when any kind of characteristic hasn't appeared yet, it is impossible for us to look at the fact that whether any kind of characteristic actually exists in the characteristic, or not.


5. Therefore it is impossible for us to recognise a characteristic itself, and it is impossible for us even to know whether any kind of characteristic really exists, or not.

About the characteristic itself, it is not clear whether it has any kind of characteristic, or not,
And it is completely impossible for the characteristic to be known whether it is actually existing, or not, at all.


6. In the situation that it is not clear whether something exists really, or not,
How is it possible for us to decide that it does not exist decisively?

The decision that something does exist really, or something does not exist,
Has already got out from the true reason, and so,
Our act to decide either something exists, or not, might be impossible for them to receive the
benevolence of afirmation by the Universe at all.


7. Therefore in this world there is no fact that something exists intellectually,
And something does not exist intellectually.
And so there is no characteristic intellectually, and there is no fact to have any kind of characteristic intellectually.

The space and the other concepts other than the space are never estrangement from us as the five kinds of concepts at all.


8. Those things and phenomena are just possible to be seen by ourselves exactly.
However people, who are not so clever, think that those things and phenomena do not exists actually.

They do not look at those things and phenomena in front of us really as the excellent happiness,
Which are just existing in front of us as the excellently balanced happiness just in front of us.

MMK (4) Examination of Concepts

1. When form and concept of things and phenomena seem to be sparate with each other,
Even the form of things and phenomena is not actually seen in its true meaning.

It is not true that form and concept seem to be separate because they are actually separate,
But it is true that form and concept are originally fused into one, therefore they can be seen to be one.


2. When form and concept are separated from each other,
The form itself has been attached too much to be separate from concept.

It is never true that originally something unreasonable might exists as its cause,
But there is a problem that what kind of the unreasonable is, and it is the problem that where what is unreasonable is.


3. However it is not true that only form is responsible to have the separation between form and concept,
But really thinking in that case, the real situations might be that form and concept have been fused together perfectly in the original situation.

The real situations might be that, because of the inseparability between form and concept, and the real situations of the material factors.
There is no reason not to be combined, and the separation hasn't been done actually.


4. The meaning of the words "relying upon form," might mean that what is seen is relying upon form,
And so there is no situation that substance manifests itself.

In the case that the situation does not rely upon form, even in the case that the situation does not rely upon form, might suggest that the situation might relate with form in some meaning,
And so substance hasn't enter yet into the situation to manifest itself actually.


5. The situation, which hasn't come from any cause, is just form,
And so such a kind of form does never have any ability to manifest itself at all,
And at the same time it is completely imposible for anything to change itself to others.

Therefore there is no fact that form has been produced at all,
And it is also impossible for anything different to replace itself with something original.
But such kinds of impossible occurrences are usually desired to occur like that by many poeple enormously.


6. It is not an imitation of what is expected, but the performance, which is just expected, has been manifested itself actually.

Different from an imitation of what has been expected, but the job, which has been done already, has manifested itself already.


7. Action and observation for discovery has been included in miscellaneous clear understanding already,
And the work is just to settle a dispute, and so it is related with an inclusive operation.

It is just a total research of inclusive contents, and so it is conained by miscellaneous beings,
Therefore the whole works are relying upon the external view, and at the same time all works are much related with the total progress of the whole contents.


8. The work should be avoided from an isolated situation,
And it is said that the work should be done in the stillness, which has been manifested by the balanced state of the autonomic nervous system.

It is insisted that all things and phenomena are belonged to something concrete,
And so the work should not be isolated from common societies,
And it is insisted that the product should be done in the well-sistematized situations.


9. Miscellaneous defects have been indicated and explained in detail already,
And it is insisted that such kinds of theoretical explanations can be done on the serene state, which has been given by the balanced authonimic nervous system.

All things and phenomena don't have any kind of frults, which should be criticized ,
Therefore everything has been produced similarly being in well-managed situation actually.

MMK (3) Examination of the Eyes and Other Sence Organs

1. Function to see, function to hear, fuction to smell, fuction to taste, fuction to touch, and function of central sense perception.

Those six kinds of sense functions are very familiar with us,
And what has been seen, and so forth, are the objects of sense functions.


2. Because a function of our own mind works as the function to see,
It is impossible for our mental function to see and the object to be seen, will both become the object to be seen together at all.

Something, which can never be seen by ourselves, is just our own mind,
And so how is it possible for us to get some kind of very vague objects, which exist so far at the opposite side from us, to get into our own range of vision even in future at all?


3. What we have got relying upon our enormous efforts, are different from a simple fire, which we have got easily,
And so even though the thing is just to be looked at only, it has some kind of dignity as a thing surely, which has been accomplished as an article.

A fact, which can be seen with our own eye, is actually talked in very familiar situations,
Therefore as I have explained the example in detail in the chapter 2,
Simple verbal explanations of "Is going on,""Have gone," and "Haven't gone," are totally different from the real act to go just at the real present moment.


4. If we have had the idea that there is nothing, which can not be seen, in the world,
Contrariwise, it might be possible for us to lose our own ability to look at everything really at all.

To look at something suggests that there is inevitably something to be seen,
And so it is necessary for us to think that it is not always attached to some strange idea at all.


5. It can never occur for a function to see to be seen by others at all.
It can never occur for any blind man to look at the real situation of his blindness at all.

The exact explanations of the actual facts might be possible by looking at the fact directly,
And so it is possible to say that efforts to look at evrything carefully are just the methods to approach everything actually.


6. It is not alway true that an action to look at something does not include any kind of contempting meaning.
When someone looks at something, there are possibility that he is looking at it sometimes with some kind of contempt.

The meaning of words "looking at" usually includes that everyone, who looks at the object, can usually esteem the value of it.
Therefore it might be completely impossible for the object to be unclear whether it is valuable, or not.


7. When we have got rid of an idea that it is actually impossible for the situationsins, in which the states that things and phenomena can be seen clearly and ability to look at them have been combined into one really,
The four kinds of perception, and so forth, that is, consideration, perception, action, and Reality, work together their common functions

If there were possibile that consideration, perception, action, and Reality do not really exist,
What on earth can actually exist at all?


8. The explanations of function to hear, function to smell, function to taste, function to touch, and function of the central sense perception,
Can be done relying upon the function to see as a matrix,
Therefore it is possible for us to utilize it for to hear and what is heard, and other kinds of sense functions.