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180. gdags.
181. 'di dag.
182. 'ga' zhig.
183. a'dzin.
184. nyer len gyi rgyu. This is variously translated substantial cause, perpetuating cause etc. It is opposed to
conditions because it is more directly connected or is the thing that would ordinarily be said to turn into the effect
as the seed does the sprout.
185. lhan cig byed pa'i rkyen.
186. In abhidharma consciousnesses are momentary. Ordinarily we commonly speak of being aware of things over
a space of time. This is explained in abhidharma as being due to a causal succession of dharmas like successive
frames of a movie. [Let us ignore for now that apprehension is also said to become conceptualized or mentalized].
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187. Not mentioned in the verse above.
188. sems kyi rjes 'jug.
189. sems dang mtshan nyid mtshan gshi.
190. rjes 'jug pa rnams. Sometimes this is translated continued functioning.
191. sems kyi rjes su a'jug pa.
192. sdom.
193. 'bras bu gcig skyes pa.
194. rnam par sngo sogs kyi 'dzin stangs.
195. lung ma bstan. The essence = the universal absolute essence, enlightenment, sugatagarbha etc.
196. so sor rtags pa'i stobs.
197. This of course raises a question of infinite regress, which has been dealt with in various ways historically.
198. dmigs pa'i rkyen.
199. 'jug ldog.
200. bzo = bzo gnas kyi rig pa, mechanical arts and crafts, one of the five sciences, rig [pa'i] gnas lnga. And such,
sogs refers to the rest of these as enumerated below.
201. bslab bya US.
202. rig pa'i bzo gnas. ES lists {rig [pa'i] gnas [chen] lnga: the 5 [major] sciences [branches of traditional Buddhist
learning] (1) {nang gi rig pa} = spiritual/ buddhist philosophy, 2) {gtan tshigs kyi rig pa} = dialectics/ logic, [here
tshad ma, which is equivalent] 3) {sgra'i rig pa} = grammar, 4) {gso ba'i rig pa} = medicine, 5) {bzo gnas kyi rig
pa} = mechanical arts and crafts]].
203. rig gnas chung ba lnga: the 5 minor sciences [[= *{rig pa'i gnas lnga} snyan ngag dang, mngon brjod, sdeb
sbyor, zlos gar, skar rtsis te lnga'o]].
204. In this case, since some of these doctrines conflict, both logically and ion their practical goals, so not all
them can be The Doctrine.
205. The cause of productive action and dependence of the fruition on the cause.
206. rnam par dpyod. One can investigate the world in such a way that one becomes discriminating about how to
deal with it practically.
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207. lam gsum The three realms below, on and above the earth, traditionally this world system of Mount Meru and
the four continents plus the celestial [physical, form and formless] realms above and the hells etc. below, hence
including all of the six lokas.
208. nog bo chos nyid kyi rigs pa = chos nyid kyi rigs pa= reasoning of nature.
209. chos nyid.
210. gzugs su rung ba.
211. In terms of pleasure, pain, and indifference.
212. The Tibetan is tautological: The definition of 'du byed is 'du byed, it produces conditioned composites of
dharmas, samskaras. These are basic patterns of emotional-behavioral reactiveness from which fully articulated
consciousness is built up.
213. don: It would be alright to say objects, but what is meant includes awareness of self and whatever aspects of
situations, actions, and so forth we may apprehend.
214. chos nyid.
215. rang bzhin.
216. kyis OR by.
217. rtogs, not realization of enlightenment here.
218. dngos po'i rdzas.
219. ldog pa'i btags.
220. don gzhan in logic often has the sense of what is opposite to a certain characteristic, like not blue for blue.
221. yongs su gzung ba'i don nam yul: they become objects in the sense of dualistic samsaric objects truly existing
from their own side and so forth.
222. rang mtshan rdzas yod.
223. ldog pa. This word can also mean opposites. The two usages are related in that the kind of characteristics
meant divide things dualistically into eg permanent and impermanent, 1 and many, blue and non-blue, etc and are
conceived of as being used so that if the term applies the opposite necessarily does not.
224. rnam par brtags.
225. Verbal and phenomenal characteristics are lumped together in these conceptions, and there is a blurring of
what can be properly said of linguistic and conceptual entities and about experiences and objects, even though we
claim to believe that nothing can be a common basis of both kinds of characteristics. Therefore, our everyday
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statements will not stand up to analysis.
226. ldog pa.
227. 'jug ldog.
228. gnas tshul. Here the term does not refer to the way things are in absolute truth, emptiness, but to how they are
in their everyday relative apparent natures.
229. snang ba dang sel ba.
230. ngo bo nyid kyis stong pa nyid: This might literally mean that they are empty of essence, that their essences
are empty or that their essences are emptiness. Generally unless a special point is being made about the emptiness
of emptiness etc all of those are taken as equivalent.
231. rang bzhin gyis grub pa...med: their nature does not [truly] exist, they do not exist intrinsically/ concretely/
spontaneously/ independently/ truly. This is pretty much synonymous with emptiness. Exactly what this term is
taken to mean can vary somewhat with context and school etc. However to say all things are natureless in terms of
the absolute analysis of madhyamaka is not to be simply and directly equated with saying they don't exist, ma grub,
in the ordinary relative sense. All exponents agree on that. Otherwise things that exist would be existent by nature
absolutely, while the term is used so that the natures involved in ascertaining both existence and nonexistence of
things are equally rang bzhin gyis ma grub.
232. Emptiness, marklessness and wishlessness, stong pa nyid, mtshan nyid med pa, smon lam med pa.
233. An argument analyzing cause as emptiness like vajra slivers that work their way into and destroy the mountain
of wrong views of non-empty true existence, whose reason shows the gate of liberation of marklessness: Things
like a sprout have no true arising, because they do not arise from themselves, something other than themselves,
both, or neither [ie without cause].
In Buddhist logic those possibilities are considered as exhaustive, and denying all of them means that
there is no way for things truly to arise at all. This is classified as a reason of non-observation of a non-apparent
related cause, one of the gtan tshigs chen po lnga.
234. mtshan ma med pa.
235. smon pa med pa, 1 of the three gates of liberation. According to madhyamaka absence of the four extremes
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