Difference between revisions of "Investigation of Desire and the Desirous One"
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(return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''') | (return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''') | ||
− | 6. Investigation of Desire and the Desirous One | + | '''6. Investigation of Desire and the Desirous One''' |
− | (Addiction) | + | '''''(Addiction)''''' |
− | 1. | + | |
+ | |||
+ | 1. gal te 'dod chags snga rol na/<br> | ||
+ | 'dod chags med pa'i chags yod na/<br> | ||
+ | de la brten nas 'dod chags yod/<br> | ||
+ | chags yod 'dod chags yod par 'gyur/<br> | ||
1. If a desirous one without desire exists before desire, desire would exist dependent on that [desirous one]. [When] a desirous one exists, desire exists. | 1. If a desirous one without desire exists before desire, desire would exist dependent on that [desirous one]. [When] a desirous one exists, desire exists. | ||
− | |||
− | |||
− | + | 2. chags pa yod par 'gyur na'ang*/<br> | |
+ | 'dod chags yod par ga la 'gyur/<br> | ||
+ | chags pa la yang 'dod chags ni/<br> | ||
+ | yod dam med kyang rim pa mtshungs/<br> | ||
+ | |||
+ | [*'''Ts.''' 146 chags pa yod par ma 'gyur na but acknowledges that ''Buddhapalita'' & ''Sherab Dronme'' follow the reading above. '''Ts.''' 147-9 has a lengthy discussion about the difference between the old and new translations of these verses.] | ||
2. If there were no desirous one, how could there be desire? The same follows for the desirous one too: [it depends on] whether desire exists or not. | 2. If there were no desirous one, how could there be desire? The same follows for the desirous one too: [it depends on] whether desire exists or not. | ||
− | 3. | + | |
+ | |||
+ | 3. 'dod chags dang ni chags pa dag/<br> | ||
+ | lhan cig nyid du skye mi rigs/<br> | ||
+ | 'di ltar 'dod chags chags pa dag /<br> | ||
+ | phan tshun ltos pa med par 'gyur/<br> | ||
3. It is not reasonable for desire and the desirous one to arise as co-existent. In this way desire and the desirous one would not be mutually contingent. | 3. It is not reasonable for desire and the desirous one to arise as co-existent. In this way desire and the desirous one would not be mutually contingent. | ||
− | 4. | + | |
+ | |||
+ | 4. gcig nyid lhan cig nyid med de/<br> | ||
+ | de nyid de dang lhan cig min/<br> | ||
+ | ci ste tha dad nyid yin na/<br> | ||
+ | lhan cig nyid du ji ltar 'gyur/<br> | ||
4. Identity has no co-existence: something cannot be co-existent with itself. If there were difference, how could there be co-existence? | 4. Identity has no co-existence: something cannot be co-existent with itself. If there were difference, how could there be co-existence? | ||
− | 5. | + | |
+ | |||
+ | 5. gal te gcig pu lhan cig na/<br> | ||
+ | grogs med par yang der 'gyur ro/<br> | ||
+ | gal te tha dad lhan cig na/<br> | ||
+ | grogs med par yang der 'gyur ro/<br> | ||
5. If the identical were co-existent, [co-existence] would also occur between the unrelated; if the different were co-existent, [co-existence] would also occur between the unrelated. | 5. If the identical were co-existent, [co-existence] would also occur between the unrelated; if the different were co-existent, [co-existence] would also occur between the unrelated. | ||
− | [grogs med par is translated by K, | + | [grogs med par is translated by '''K.''', [and '''G.''' (Gnoli)] as "without association". The Tibetan literally means "without assistance". [[grogs pa]] is the defining characteristic of [[rkyen]] (condition), i.e. it implies a functional relationship, usually causal; it is what helps something become what it is.] |
− | 6. | + | |
+ | |||
+ | 6. gal te tha dad lhan cig na/<br> | ||
+ | ci go 'dod chags chags pa dag/<br> | ||
+ | tha dad nyid du grub 'gyur ram/<br> | ||
+ | des na de gnyis lhan cig 'gyur/<br> | ||
6. If the different were co-existent, how would desire and the desirous one be established as different or, if that were so, [how would] those two be co-existent? | 6. If the different were co-existent, how would desire and the desirous one be established as different or, if that were so, [how would] those two be co-existent? | ||
− | [this verse seems to say no more than v.7 below, but says it less neatly] | + | [this verse seems to say no more than v.7 below, but says it less neatly]. |
− | 7. | + | |
+ | |||
+ | 7. gal te 'dod chags chags pa dag/<br> | ||
+ | tha dad nyid du grub gyur na/<br> | ||
+ | de dag lhan cig nyid du ni/<br> | ||
+ | ci yi phyir na yongs su rtog/<br> | ||
7. If desire and the desirous were established as different, because of what could one understand them as co-existent? | 7. If desire and the desirous were established as different, because of what could one understand them as co-existent? | ||
− | 8. | + | |
+ | |||
+ | 8. tha dad grub par ma gyur pas/<br> | ||
+ | de phyir lhan cig 'dod byed na/<br> | ||
+ | lhan cig rab tu grub pa'i phyir/<br> | ||
+ | tha dad nyid du yang 'dod dam/<br> | ||
8. If one asserts them to be co-existent because they are not established as different, then because they would be very much established as co-existent, would one not also have to assert them to be different? | 8. If one asserts them to be co-existent because they are not established as different, then because they would be very much established as co-existent, would one not also have to assert them to be different? | ||
− | 9. | + | |
+ | |||
+ | 9. tha dad dngos po ma grub pas/<br> | ||
+ | lhan cig dngos po 'grub mi 'gyur/<br> | ||
+ | tha dad dngos po gang yod na/<br> | ||
+ | lhan cig dngos por 'dod par byed/<br> | ||
9. Since different things are not established, co-existent things are not established. If there existed any different things, one could assert them as co-existent things. | 9. Since different things are not established, co-existent things are not established. If there existed any different things, one could assert them as co-existent things. | ||
− | 10. | + | |
+ | |||
+ | 10. de ltar 'dod chags chags pa dag/<br> | ||
+ | lhan cig lhan cig min mi 'grub/<br> | ||
+ | 'dod chags bzhin du chos rnams kun/<br> | ||
+ | lhan cig lhan cig min mi 'grub/<br> | ||
10. In that way, desire and the desirous one are not established as co-existent or not co-existent. Like desire, all phenomena are not established as co-existent or not co-existent. | 10. In that way, desire and the desirous one are not established as co-existent or not co-existent. Like desire, all phenomena are not established as co-existent or not co-existent. | ||
− | [Ts. 153 explains | + | ['''Ts.''' 153 explains "all phenomena" to refer to hatred and the hater, stupidity and the confused one, and proceeds to reconstruct v.1 substituting "hatred" for "desire" etc.] |
− | 'dod chags dang chags pa brtag pa zhes bya ba ste rab tu byed pa drug pa'o // | + | 'dod chags dang chags pa brtag pa zhes bya ba ste rab tu byed pa drug pa'o //<br> |
Revision as of 12:54, 11 October 2009
(return to list of Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre")
6. Investigation of Desire and the Desirous One
(Addiction)
1. gal te 'dod chags snga rol na/
'dod chags med pa'i chags yod na/
de la brten nas 'dod chags yod/
chags yod 'dod chags yod par 'gyur/
1. If a desirous one without desire exists before desire, desire would exist dependent on that [desirous one]. [When] a desirous one exists, desire exists.
2. chags pa yod par 'gyur na'ang*/
'dod chags yod par ga la 'gyur/
chags pa la yang 'dod chags ni/
yod dam med kyang rim pa mtshungs/
[*Ts. 146 chags pa yod par ma 'gyur na but acknowledges that Buddhapalita & Sherab Dronme follow the reading above. Ts. 147-9 has a lengthy discussion about the difference between the old and new translations of these verses.]
2. If there were no desirous one, how could there be desire? The same follows for the desirous one too: [it depends on] whether desire exists or not.
3. 'dod chags dang ni chags pa dag/
lhan cig nyid du skye mi rigs/
'di ltar 'dod chags chags pa dag /
phan tshun ltos pa med par 'gyur/
3. It is not reasonable for desire and the desirous one to arise as co-existent. In this way desire and the desirous one would not be mutually contingent.
4. gcig nyid lhan cig nyid med de/
de nyid de dang lhan cig min/
ci ste tha dad nyid yin na/
lhan cig nyid du ji ltar 'gyur/
4. Identity has no co-existence: something cannot be co-existent with itself. If there were difference, how could there be co-existence?
5. gal te gcig pu lhan cig na/
grogs med par yang der 'gyur ro/
gal te tha dad lhan cig na/
grogs med par yang der 'gyur ro/
5. If the identical were co-existent, [co-existence] would also occur between the unrelated; if the different were co-existent, [co-existence] would also occur between the unrelated.
[grogs med par is translated by K., [and G. (Gnoli)] as "without association". The Tibetan literally means "without assistance". grogs pa is the defining characteristic of rkyen (condition), i.e. it implies a functional relationship, usually causal; it is what helps something become what it is.]
6. gal te tha dad lhan cig na/
ci go 'dod chags chags pa dag/
tha dad nyid du grub 'gyur ram/
des na de gnyis lhan cig 'gyur/
6. If the different were co-existent, how would desire and the desirous one be established as different or, if that were so, [how would] those two be co-existent?
[this verse seems to say no more than v.7 below, but says it less neatly].
7. gal te 'dod chags chags pa dag/
tha dad nyid du grub gyur na/
de dag lhan cig nyid du ni/
ci yi phyir na yongs su rtog/
7. If desire and the desirous were established as different, because of what could one understand them as co-existent?
8. tha dad grub par ma gyur pas/
de phyir lhan cig 'dod byed na/
lhan cig rab tu grub pa'i phyir/
tha dad nyid du yang 'dod dam/
8. If one asserts them to be co-existent because they are not established as different, then because they would be very much established as co-existent, would one not also have to assert them to be different?
9. tha dad dngos po ma grub pas/
lhan cig dngos po 'grub mi 'gyur/
tha dad dngos po gang yod na/
lhan cig dngos por 'dod par byed/
9. Since different things are not established, co-existent things are not established. If there existed any different things, one could assert them as co-existent things.
10. de ltar 'dod chags chags pa dag/
lhan cig lhan cig min mi 'grub/
'dod chags bzhin du chos rnams kun/
lhan cig lhan cig min mi 'grub/
10. In that way, desire and the desirous one are not established as co-existent or not co-existent. Like desire, all phenomena are not established as co-existent or not co-existent.
[Ts. 153 explains "all phenomena" to refer to hatred and the hater, stupidity and the confused one, and proceeds to reconstruct v.1 substituting "hatred" for "desire" etc.]
'dod chags dang chags pa brtag pa zhes bya ba ste rab tu byed pa drug pa'o //