By Richard H. Robinson
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For if any passions belonging to anyone were real by their own-being. how could they be abandoned? Who will abandon own-being? 24) (Prasannapada, p. 471) 58. If any paSSions belonging to anyone were unreal by own-being, how could they be abandoned? Who will abandon an unreal being? 25) (Prasannapada. p. 471) These stanzas refute the contention that since the Dharma talks about the passions (kleSas) and misconceptions (viparyasas). these must be existent. This contention is a typical example of the "doc trine of names" (See Chao-lun, Doc.
60. How would there be suffering that is not arisen in dependenc:e? 21) (Prasan napada, p. 506). 61. Why would something occurring by its own-being arise again? Therefore . when you deny emptiness. 22) (Prasannapada, p. 506). 62. Cessation of suffering that eXists by own-being is non-occurrent; because you perSistently maintain own-being. 506). 63. 24) (Prasannapada. p. } 64. When suffering. arising and cessa tion do not occur. what path is supposed to be attained through the cessation of suffering?
8) (Prasannapada. p. 9). 50. This existing dharma is declared to be without object-basis; then when the dharma is without object-basis. where else is there an object-basis? (1. 11) (Prasannapada. p. 84. v. 8) 51. 457). 52. How can there be purity or impurity among them, since they are like a phantom man and like a reflection? 9) (Prasannapada, p. 458) This group of stanzas refutes the notion that some of the terms of epistemological relations might provide an Archimedean point of . support for a system based on own-being.
Early Mādhyamika in India and China by Richard H. Robinson