THE PURPOSE OF THE TREATISE
1.According to Sthiramati
Vasubandhu wrote the Trimsika (Thirty Stanzas) for those who misunderstood or made
nothing of the Doctrine of the two Sunyatas or Voids , in order that they might
acquire a correct understanding of it . A correct understanding of this doctrine
is essential if one is to cut off the two heavy avaranas or barriers [i. e., (a)
klesavarana, the barrier of vexing passions which obstructs one's way to Nirvana or
true deliverance, and (b) jneyavarana, which impedes Mahabodhi or Supreme
Enlightenment] . Both these avaranas are due to a belief in the subjective
existence of the Atman or individual ego (atmagraha, Atmanclinging) and to a belief
in the objective existence of dharmas or external things (dharmagraha,
dharmaclinging). If the two Sunyatas are realized, both barriers will be lifted
. The sundering of the two barriers has for excellent fruits the attainments of
true deliverance or Nirvana and of Supreme Enlightenment or Mahabodhi. The
former is the result of cutting away the barrier of vexing passions which cause
rebirth, while the latter is the result of cutting away the barrier which hinders
 The two Sunyatas are: pudgalasunyata, voidness of Atman or ego, and
dharma-sunyata, voidness of all dharmas or external things.
 This corresponds to the first two of the five stages of the Path leading to
Vijnaptimatrata, namely, the stage of moral provisioning (sambharavastha) and the
stage of intensified effort (prayogavastha).
 This corresponds to the third stage of the Path, namely, the stage of unimpeded
penentrating understanding (prativedhavastha or darsanamarga).
 This corresponds to the fourth stage of the Path, namely, the stage of
exercising cultivation (bhavanavastha or bhavanamarga).
 This corresponds to the fifth (i. e., the last) stage of the Path, nsmely, the
stage of final attainment or ultimate realization (nisthavastha). See Section on
The Path in Book IX.
 This corresponds to the moment of Vajropamasamadhi or diamond meditation, that
of the last stage of the Bodhisattva, characterized by firm, indestructible
knowledge, penetrating all reality, and attained after all vestiges of illusion
have been shed. See Section on The Path in Book IX.