Venerable Gangxiao: Appendix: The Palm Treatise

Appendix: The Palm Treatise

Composed by the Bodhisattva Dignāga, Translated by the Venerable Yijing

The treatise says: Within the three realms there are only conventional designations; no truly existent external object is to be found. This is owing to deluded grasping. Now, for those who have not yet realized the truth, I compose this treatise to lay open the gate by which the inherent nature of phenomena may be discerned, so that correct understanding may be gained.

The verse says: Mistaking a rope for a snake, Seeing the rope, one knows the object is gone. Once the parts are examined, One sees the snake-perception was mistaken.

The treatise says: Take a place not far off where things are unclear: one sees only something resembling a rope or a snake, unable to discern their distinct natures, and through this confusion firmly grasps it as a snake. Later, once the difference is discerned, one knows this arose from deluded grasping and is simply a mistaken perception, with nothing real behind it. When the constituent parts of the rope are then carefully examined, even the rope itself cannot be grasped. Knowing this, the rope is like the snake-perception: there is only a deluded consciousness, just as there was a deluded consciousness of the rope. Even at the level of its finest parts, one sees that appearances are merely conventionally borrowed, with nothing real to be found. Thus, whatever the mind that engages the rope and its parts presents by way of characteristics is solely deluded consciousness.

The verse says: All conventionally posited things, Examined closely for their nature, Are designations derived from another— Even the ordinary objects of the world.

The treatise says: When the parts of a rope, for instance, are analyzed one by one and carefully examined, no inherent substance is found—only deluded mind. So too should all phenomena be known as mere designations. A vase, a garment, and the like are constituted from clay, thread, and so on, even up to verbal designation itself. So long as the object has not been broken apart, consciousness engages it and calls it a "vase," and so on. "Derived from another" means derived from worldly speech, not from ultimate truth.

The verse says: Lacking parts, it cannot be perceived— Therefore the very smallest atom is not found; It arises only from a deluded mind; The wise should not cling to it.

The treatise says: If one were to claim that conventionally posited things, when reduced to their smallest state, cannot be analyzed further and have no spatial direction, and therefore truly exist—such a claim is like a flower in the sky or a rabbit's horn: being imperceptible, it has no power to give rise to a consciousness that engages it. The atom one posits is certainly not truly existent. This is why the reason of imperceptibility must be cited: such an atom cannot be established as truly existent. Why? Because anything existent has differentiated parts and characteristics. Just look at vases, garments, and the like: they have directional parts—east, west, north—and all show discernible constituent parts. If you claim an atom truly exists, it must have directional parts that differ from one another. That would require granting it east, west, north, and so on—which contradicts the very notion of a truly existent atom. Nor is it a single whole, for it is composed of many parts, and distinct phenomena are observed. A single, truly existent atom is certainly unfindable. Therefore the atomic theory should be set aside. The wise know that the three realms are altogether the play of deluded mind. Those who seek the deeper principle should not cling to inherent existence.

The verse says: Deluded existence is not real, And so does not match what is seen; Since the appearance of the object is false, The consciousness engaging it is likewise unreal.

The treatise says: If you say, "I too grant that the inherent nature of vases, garments, and the like is unfindable, and that they are merely distinguished by deluded consciousness. Yet the consciousness that apprehends their forms in confused ways is truly existent, as is the consciousness of a gandharva city or illusory persons"—even granting such a consciousness exists, it is not real, because it does not accord with what is perceived. This deluded consciousness imputes true existence onto its object. The inherent nature of that object has already been shown to be absent. Since the object is absent, the deluded consciousness that apprehends it cannot be truly existent either. How could you make this deluded consciousness real? Nowhere in the world do we find a seed devoid of productive power that still gives rise to sprouts and the like. Therefore your illustration of the illusory city does not hold.

The verse says: All these are merely posited, Known by one of keen discernment; For the wise, cutting through affliction Is as easy as dispelling the fear of a snake.

The treatise says: As stated, the three realms are mere designations. Once the coarse perception of vases and other such things is cleared away, one knows they come from verbal designation and have only conventional existence. Those who observe well and understand this cast off the fear of the snake upon seeing the rope. Reflecting further and discerning the difference, they find even the deluded grasping at the rope is baseless. Seeing in this way, all conditions that give rise to defilement are quickly and easily cut away. The net of affliction and the fruits of action will of themselves come to an end.

There is an additional verse: The wise, observing worldly things, Should follow the world's ways in their conduct; Those who would sever affliction Must illuminate genuine ultimate truth.

Just as ordinary people, regarding vases, garments, and the like in worldly matters, take them to be truly existent and call them "vase," "garment," and so on, the wise too should speak in keeping with the world while knowing these things are not truly existent. If one delights in observing the faults of affliction and seeks liberation, one should thoroughly investigate within this genuine ultimate truth, apply proper reflection, and with regard to all objects of perception and the deluded consciousness that apprehends them, the bonds of affliction will no longer arise.