ТРИСВАБХАВА-НИРДЕША

9
prathamo mUlavijnAnam tad vipAkAtmakam yatah /
anyah pravrttivijnAnam drsyadrgvittivrttitah //9//

The first (mode or aspect) is the root-consciousness, because its essence is maturation; the other one is the functioning-consciousness, because it exists as object, subject and knowledge.

The first, because it itself ripens,
Is the root consciousness.
The others are emergent consciousness,
Having emerged from the conceptualization of seer and seen.

Maturational is the storehouse-consciousness: the others are the functioning consciousnesses, because they always function as cognitions of "seen" and "seeing" ("heard" and "hearing", etc.).

10
sadasattvAd dvayAikatvAt samklesavyavadAnayoh /
laksanAbhedatas cestA svabhAvAnAm gabhIratA //10//

It is admitted the profoundness of the (three) natures, because they are being and non-being, because they are duality and unity, and because of the identity of essence of the purity and the impurity.

Existence and non-existence, duality and unity;
Freedom from affliction and afflicted;
Through characteristics, and through distinctions,
These natures are known to be profound.

17
kalpitah paratantras ca jneyam samklesalaksanam /
parinispanna istas tu vyavadAnasya laksanam //17//

It must be known that the imaginary (nature) and the dependent (nature) are the characteristic of impurity; it is admitted that the absolute (nature) is the characteristic of purity.

The imagined and the other-dependent
Are said to be characterized by misery (due to ignorant craving).
The consummate is free of
The characteristic of desire.

The afflictions-together are constructed and dependent. Purification is the perfected.

28
svabhAvah kalpito hastI paratantras tadAkrtih /
yas tatra hastyabhAvo'sAu parinispanna isyate //28//

The elephant is the imaginary nature, its form is the dependent (nature), and that elephant's inexistence, which is there, is considered as the absolute (nature) —

The imagined nature is the elephant;
The other-dependent nature is the visual percept;
The non-existence of the elephant therein
Is explained to be the consummate.

The constructed is like the elephant, the dependent is like its appearance, and the perfected is like the nonbeing of the elephant there.

The elephant signifies parikalpita-svabhaava; its aak.rti, that is paratantra.
And that which, when the elephant is absent (abhaava), remains, is parini.spanna. [L]

33
dvayasyAnupalambhena dvayAkAro vigacchati /
vigamAt tasya nispanno dvayAbhavo'dhigamyate //33//

Through non-perception of duality, the form of duality disappears; with its disappearance the absolute inexistence of duality is obtained,

(34). In the same way through the non-perception of duality
There is the vanishing of duality.
When it vanishes completely,
Non-dual awareness arises.

With the nonapprehension of duality the appearance of duality vanishes, and with this disappearance the perfected is understood.

pravrttivijnana is active consiousness rather than emerging consciousness

Drg-drsya-viveka - название одного замечательного миниопуса Шанкары, где drg - это субъект.

laksanAbhedatah - не различая характеристик

17 - природы (свабхава) и есть характеристики (лакшана)
калпита и паратантра - познаваемые и загрязненные характеристики, а паринишпанна и есть вявадана (в данном случае характеристикой вяваданы, но на самом деле паринишпанна и вявадана одно и то же).

28 - паринишпанна - это та природа, которая объясняет отсутствие слона, т.е., при помощи которой мы понимаем какова природа воображаемого и зависимого слона.

21. Реальность обусловливаемая - это [само ложное] раздвоение, выявляющееся при [определенных] условиях. [Реальность же] совершенная - это постоянное отсутствие первой - [воображаемой] во второй - [обусловливаемой]15.

28 - паринишпанна - это та природа, которая объясняет отсутствие слона, т.е., при помощи которой мы понимаем какова природа воображаемого и зависимого слона.

33 - упаламбха, упалабдха - восприятие, схватывание. С уходом формы раздвоения на субъект и объект постигается сознание об абсолютном небытии раздвоения.

Перевод 36 или все-таки 35?

там речь идет о зрении или зрителе?

Значит свабхавы и лакшаны, это синонимы.

Там сказанно "объясняет"?

смотрю в словаре upalambha и upalabdha разные слова, вплоть до того что upalabdha, это "guessed".

Перевод 36 или все-таки 35? - Конечно 35й.

правильная пунктуация не помешала бы

28 - паринишпанна - это та природа, которая объясняет отсутствие слона, т.е., при помощи которой мы понимаем какова природа воображаемого и зависимого слона.

34. As, in the magical illusion, there are simultaneously the non-perception of the elephant, the disappearance of its form, and the log's perception.

No Outside, No Inside: Duality, Reality and Vasubandhu's Illusory Elephant. By: Gold, Jonathan C.. Asian Philosophy, Mar 2006, Vol. 16 Issue 1, p1-38.

Статья как-то слабо отмечена вниманием нашей редакции.

It seems logical to say that if there are no external objects, then there is no ‘object’ side of the subject/object divide.  Under such an interpretation, denying duality is simply another way of asserting that there is only subjectivity.

Если команда загрязняет поле, то надо ее всю удалить. Даже один игрок останется частью команды в плане загрязнения.