’du byed rnams ni chu shing lta bu’o zhes bya ba la las dge ba dang mi dge ba dang lung du ma bstan pa rnams sna tshogs byed pa ni ’du byed de, de yang ’du byed kyi tshogs rnam pa mang po rnams so. ’du byed kyi phung po rnams ni chu shing dang ’dra ste, ci’i phyir zhe na? snying po med pa’i phyir ro. ’di lta ste: shing gi snying po sra ba ’dod pa’i skyes bu la la zhig gis chu shing bcad de ’dab ma nas mthar gyis rnam par bshus nas de la mig gis bltas te snying po yod dam zhes brtags na, snying po yod par ma mthong nas: kye ma’o, ’di go chu shing gi snying po ste, stong pa dngos po dang rang bzhin med pa’o, zhes sems pa, de bzhin du dge ba dang mi dge ba dang lung du mi bstan pa la sogs pa ’du byed kyi phung po rnam pa sna tshogs pa la dam pa dang snying po yod du re ste, shes rab kyi mig gis kun tu bltas nas yod pa dang med pa dang, gcig dang du ma dang, bdag dang pha rol dang gnyis ka’i sbyor bas yang dag par brtags na sems tsam dang ma skyes pa dang yod pa dang med pa las ’das pa snying po med pa chu shing bzhin du bdag gi rang bzhin dang bral ba mthong ngo – "... Formative factors create the different kinds of good, bad and neutral, the multitudes of formative factors are many. The part of personality of formative factors is like the plantain tree. Why? It is without a core (asāra). People who want a hard (dṛḍhasāra) tree and cut down a plantain tree, stripping the bark off it from top to bottom, see that there is no core (sāra) when examining it in this respect: ‘Oh, this has the core of a plantain tree (kadalīsāra), empty, no substance, no essence.’ Thus also the part of personality of different formative factors, concerned with good, bad, neutral, etc.: reflecting on the existence of a principle or a core (sāra), one sees, having viewed it with the eyes of insight (prajnyācakṣur), that it is only thought (cittamātra), unborn (anutpanna), beyond being and non-being (bhavābhavasamatikrānta), without a core (asāra) just like the plantain tree, and without the essence of a self (ātmasvabhāvarahita), having thus reflected with effort concerned with the duality of existence and non-existence, one and many, self and others."
Title
