MMK (20) Examination of the Synthetic Grasp
1. When Reason and miscellaneous true teachings, are pervasive,
Many kinds of synthetic grasp can be born at every moment.
However, relying upon the synthetic grasp, when what is called result has been really exsisting,
How is it possible for the synthetic grasp to be newly born at all?
2. Being helped by Reason and miscellaneous true teachings,
At every time when the synthetic grasp has been born,
What is called result, receiving the influence of synthetic grasp, does never exist really at all,
And so how is it possible for the synthetic grasp to be born again once more?
3. When we are relying upon Reason, or miscellaneous kinds of true teachings,
Being helped by the synthetic grasp, there is possibility for result to exist really.
The fact for perception to be workable does never relying upon the synthetic grasp,
And when we rely upon the synthetic grasp, the perception does not work at all.
4. When we are relying upn Reason, or miscellaneous kinds of true teachings,
Being helped by the synthetic grasp, there is possibility for result not to exist completely at all.
Miscellaneous kinds of Reason and miscellaneous kinds of true teachings have also possibility to solve all kinds of problems completely being helped by different true teachings other than Reason.
5. A present, which is received because of a good result, is reasonable,
And so the presenter's autonomic nervous system might be always balanced.
And when such a kind of present is well-regulated, the presenter's Reason might be well regulated,
Because in his Reason, there may be the two kinds of factors having been separated into both the sympathetic nervous system and the parasympathetic nervous system.
6. A present, which originally includes some kind of thanks for rewards reasonably,
The Reason might be always self-regulated without fail,
When something, which has been born relying upon Reason, is having been born being self-regulated,
Therefore actually speaking, the real result might be some times unreasonable.
7. When the result has been identified with something, which has been got relying upon the synthetic grasp,
It will occur usually that some scene, which can be seen actually with eyes, manifests itself without fail.
And the facts that both result and sinthetic grasp will appear together actually,
Suggests that such a kind of facts have been born really without fail.
8. Before following such a synthetic grasp exactly, there might be possibility that result has been looked beforehand.
In the case that Reason and the true teachings have been emancipated temselves perfectly,
There might be possiblity that result hasn't been identified with Reason actually.
9. Because result has been self-regulated by Reason already,
What has been manifested itself, might be possible to be identified with Reason.
Because result has been self-regulated by Reason before being born,
If someone insists that what has been manifested again is inevitably a reborn fact of the same facts before,
Such interpretation must be too much attached to the secular ideas enormously.
10. The facts, which are much expected, might have occurred actually,
And it might be never true that the becoming weaker in suppressing birth has increased the number of birth, at all.
How is it possible for the establishment of Reason to be the cause of decreasing births.
It might seem that something, which has been considered after looking at the result, has been concealed actually.
11. In such situations one of the two, that is, the decrease of suppression, or the establishment of Reason, naturally appears,
But actually speaking, it seems that something true might be concealed secretly.
A fact, that something can not be seen by eyes, is not always so absolutely different from the fact, that something can be seen by eyes,
Therefore there might be possibility that Reason will produce result.
12. Whether something is included into the past, or not,
Will be decided inevitably following the real situations in the past.
Therefore the problem whether some fact is included into the past, or not,
Is also decided by the real situations in the past.
Whether isn't it not to be born, or whether isn't it to be born,
Might be known whether the friendly relations have been occurred actually, or not.
13. The situation that the fact is not inclued to be born, is relying upon the fact not to be born, And so everything has been relying upon the facts that the birth hasn't been born,
Therefore we can say that everything must be decided by situations of cause and effect, which are included in the cause.
Without relying upon the past, or without relying upon to be born,
The real existence, or not, of the friendly relations, are always can be known clearlly.
14. Whether the real situations do not belong to the possibility not to be born, or not,
Must be known clearly by the fact to be born,
And so whether the cause to be born has been included among the many causes, or not,
Can be known clearly following the rule of cause and effect.
Without being noticed only by not to be born, or being known by the fact of abortion,
In every cases it can be known whether there were any kind of friendly relations, or not.
15. Relying upon the fact that there were no birth actually,
To decide whether there were the mutual friendly relations, or not,
Might be reasonable.
How is it possible for us to expect the occurrence of reult without any cause?
Whether there were clear facts, or whether there were any kind of clear meeting actually,
Is the fundamental basis,
And how is it possible for anyone to produce any kind of result artificially at all?
16. In the case that because of some kind of cause, Reason has entered into the balanced and serene state of the autonomic nervous system in the stable condition,
How is it necessary for us to dig up any kind of cause for such a state intentionally?
Even in the case that, because of some cause, Reason has lost the balance of the autonomic nervous system, and the serene and stable comditions,
How is it necessary for us to dig up any kind of cause for such a state intentionary?
17. There is no fact that a kind of cause has sprung up suddenly to produce an unstable autonomic nervous system,
And at the same time there is no fact that the unselfish situations has never been born,
And it will not occur even in future for something real to produce unbalanced situation even in future.
18. The balanced and serene situations are not the state, which manifests itself newly,
And the balanced and serene situations are not the state, which will vanish at random without any Reason in future.
The balanced and serene situations are just the conditions, which do not have any charactor to be disturbed by anything suddenly,
But the fact, that the condition, which does not have any possibility to vanish, would vanish suddenly,
Might suggest that the people's attitude has usually too much attachment to the secular life abnormally.
19. Reason, when we look at it from the ralation with result,
There is possibility that Reason might be perfectly only one together with result.
Because both Reason and result might be not always manifesting their forms without fail.
Reason, when it is looked at in a relation with result, has possibility that Reason is completely different from result.
Because both Reason and result have also possibility to be manifesting their images at any time without fail.
20. Result and Reason perhaps might have the common characteristics together.
The reason, why it is possible for both result and Reason to be considered as the common character,
Might be that Reason, which has power to produce ideas, and result, which has character to be born,
Can be identified to be the same one.
In the situation that result and Reason have been separated into the two,
The real situations for result and Reason to be combined into one,
Might be perhaps that what is reaonable actually and result, which does not rely upon Reason at all,
Are also very similar with each other actually.
21. Result is one, to which subjective idea and actually true Reality are combined together,
Therefore result can never be the same as something, which Reason will produce in Future.
Result is one, to whch subjective idea and actually true Reality are combined together,
Therefore result can never be the same as something, which can be produced in future.
22. Being completely different from agitators' desire, something, which is very similar to the reasonable manifests itself actually.
At the stage, that something reasonable hasn't manifested itself yet at all,
Where is it possible for some result to exist at any place at all?
23. The True Teachings are never included into only miscellaneous reasonable ideas at all.
A simple facts at this place will produce the Soul relying upon the Soul.
Miscellaneous things and phenomena, which have been produced by the synthetic grasp,
Are just miscellaneous things and phenomena,
And so how is it possible for result to be born actually?
24. What has been produced by the synthetic grasp is not result,
And at the same time what hasn't been produced relying upon the synthetic grasp can never be result at all.
Something real, which has been produced by combination between the True Teachings and the synthetic grasp, really exists as facts,
And so how is it possible for result not to be real existence at all?
Many kinds of synthetic grasp can be born at every moment.
However, relying upon the synthetic grasp, when what is called result has been really exsisting,
How is it possible for the synthetic grasp to be newly born at all?
2. Being helped by Reason and miscellaneous true teachings,
At every time when the synthetic grasp has been born,
What is called result, receiving the influence of synthetic grasp, does never exist really at all,
And so how is it possible for the synthetic grasp to be born again once more?
3. When we are relying upon Reason, or miscellaneous kinds of true teachings,
Being helped by the synthetic grasp, there is possibility for result to exist really.
The fact for perception to be workable does never relying upon the synthetic grasp,
And when we rely upon the synthetic grasp, the perception does not work at all.
4. When we are relying upn Reason, or miscellaneous kinds of true teachings,
Being helped by the synthetic grasp, there is possibility for result not to exist completely at all.
Miscellaneous kinds of Reason and miscellaneous kinds of true teachings have also possibility to solve all kinds of problems completely being helped by different true teachings other than Reason.
5. A present, which is received because of a good result, is reasonable,
And so the presenter's autonomic nervous system might be always balanced.
And when such a kind of present is well-regulated, the presenter's Reason might be well regulated,
Because in his Reason, there may be the two kinds of factors having been separated into both the sympathetic nervous system and the parasympathetic nervous system.
6. A present, which originally includes some kind of thanks for rewards reasonably,
The Reason might be always self-regulated without fail,
When something, which has been born relying upon Reason, is having been born being self-regulated,
Therefore actually speaking, the real result might be some times unreasonable.
7. When the result has been identified with something, which has been got relying upon the synthetic grasp,
It will occur usually that some scene, which can be seen actually with eyes, manifests itself without fail.
And the facts that both result and sinthetic grasp will appear together actually,
Suggests that such a kind of facts have been born really without fail.
8. Before following such a synthetic grasp exactly, there might be possibility that result has been looked beforehand.
In the case that Reason and the true teachings have been emancipated temselves perfectly,
There might be possiblity that result hasn't been identified with Reason actually.
9. Because result has been self-regulated by Reason already,
What has been manifested itself, might be possible to be identified with Reason.
Because result has been self-regulated by Reason before being born,
If someone insists that what has been manifested again is inevitably a reborn fact of the same facts before,
Such interpretation must be too much attached to the secular ideas enormously.
10. The facts, which are much expected, might have occurred actually,
And it might be never true that the becoming weaker in suppressing birth has increased the number of birth, at all.
How is it possible for the establishment of Reason to be the cause of decreasing births.
It might seem that something, which has been considered after looking at the result, has been concealed actually.
11. In such situations one of the two, that is, the decrease of suppression, or the establishment of Reason, naturally appears,
But actually speaking, it seems that something true might be concealed secretly.
A fact, that something can not be seen by eyes, is not always so absolutely different from the fact, that something can be seen by eyes,
Therefore there might be possibility that Reason will produce result.
12. Whether something is included into the past, or not,
Will be decided inevitably following the real situations in the past.
Therefore the problem whether some fact is included into the past, or not,
Is also decided by the real situations in the past.
Whether isn't it not to be born, or whether isn't it to be born,
Might be known whether the friendly relations have been occurred actually, or not.
13. The situation that the fact is not inclued to be born, is relying upon the fact not to be born, And so everything has been relying upon the facts that the birth hasn't been born,
Therefore we can say that everything must be decided by situations of cause and effect, which are included in the cause.
Without relying upon the past, or without relying upon to be born,
The real existence, or not, of the friendly relations, are always can be known clearlly.
14. Whether the real situations do not belong to the possibility not to be born, or not,
Must be known clearly by the fact to be born,
And so whether the cause to be born has been included among the many causes, or not,
Can be known clearly following the rule of cause and effect.
Without being noticed only by not to be born, or being known by the fact of abortion,
In every cases it can be known whether there were any kind of friendly relations, or not.
15. Relying upon the fact that there were no birth actually,
To decide whether there were the mutual friendly relations, or not,
Might be reasonable.
How is it possible for us to expect the occurrence of reult without any cause?
Whether there were clear facts, or whether there were any kind of clear meeting actually,
Is the fundamental basis,
And how is it possible for anyone to produce any kind of result artificially at all?
16. In the case that because of some kind of cause, Reason has entered into the balanced and serene state of the autonomic nervous system in the stable condition,
How is it necessary for us to dig up any kind of cause for such a state intentionally?
Even in the case that, because of some cause, Reason has lost the balance of the autonomic nervous system, and the serene and stable comditions,
How is it necessary for us to dig up any kind of cause for such a state intentionary?
17. There is no fact that a kind of cause has sprung up suddenly to produce an unstable autonomic nervous system,
And at the same time there is no fact that the unselfish situations has never been born,
And it will not occur even in future for something real to produce unbalanced situation even in future.
18. The balanced and serene situations are not the state, which manifests itself newly,
And the balanced and serene situations are not the state, which will vanish at random without any Reason in future.
The balanced and serene situations are just the conditions, which do not have any charactor to be disturbed by anything suddenly,
But the fact, that the condition, which does not have any possibility to vanish, would vanish suddenly,
Might suggest that the people's attitude has usually too much attachment to the secular life abnormally.
19. Reason, when we look at it from the ralation with result,
There is possibility that Reason might be perfectly only one together with result.
Because both Reason and result might be not always manifesting their forms without fail.
Reason, when it is looked at in a relation with result, has possibility that Reason is completely different from result.
Because both Reason and result have also possibility to be manifesting their images at any time without fail.
20. Result and Reason perhaps might have the common characteristics together.
The reason, why it is possible for both result and Reason to be considered as the common character,
Might be that Reason, which has power to produce ideas, and result, which has character to be born,
Can be identified to be the same one.
In the situation that result and Reason have been separated into the two,
The real situations for result and Reason to be combined into one,
Might be perhaps that what is reaonable actually and result, which does not rely upon Reason at all,
Are also very similar with each other actually.
21. Result is one, to which subjective idea and actually true Reality are combined together,
Therefore result can never be the same as something, which Reason will produce in Future.
Result is one, to whch subjective idea and actually true Reality are combined together,
Therefore result can never be the same as something, which can be produced in future.
22. Being completely different from agitators' desire, something, which is very similar to the reasonable manifests itself actually.
At the stage, that something reasonable hasn't manifested itself yet at all,
Where is it possible for some result to exist at any place at all?
23. The True Teachings are never included into only miscellaneous reasonable ideas at all.
A simple facts at this place will produce the Soul relying upon the Soul.
Miscellaneous things and phenomena, which have been produced by the synthetic grasp,
Are just miscellaneous things and phenomena,
And so how is it possible for result to be born actually?
24. What has been produced by the synthetic grasp is not result,
And at the same time what hasn't been produced relying upon the synthetic grasp can never be result at all.
Something real, which has been produced by combination between the True Teachings and the synthetic grasp, really exists as facts,
And so how is it possible for result not to be real existence at all?
posted by GUDO NISHIJIMA | 9:11 AM
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