Vasubandhu’s and Sthiramati’s treatment of Chapter 3 is near-impossible to treat without long and meditative-philosophical introductions. However, on the subject of imagination we might show Stcherbatsky’s struggle with the neither-nor philosophy with regards to existence. He translates Vasubandhu’s stanza 19.27 (p.38) as follows:
Imagination (is the Mind),
T’ is not itself created by imagination.
But by another mental act.
T’ is split in two, (object and subject).
No ultimate reality obtains
In this dichotomized form.
With Nāgārjuna’s rigorous neither-nor philosophy in mind it would be possible to translate the stanza as follows:
Imagination is not imagined
There is no imaginer nor an imagined
This is the own-essence
which exists nor does not exist.
Not (a) by-another imagined, nor (a) other imaginator.
I.e. since the undivided pure mind, which is neither existent nor non-existent, does not dichotomize into imaginer and imagined, it is impossible to speak of imaginer in contrast to the imagined.
Lines as these are the product of objectless meditation; they cannot be considered from the point of view of philosophy. Objectless meditation was unknown in Stcherbatsky’s time, and still is to a large extent.