Investigation of Actions and Fruits: Difference between revisions

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'''''(Acts)'''''
'''''(Acts)'''''
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<span class=TibUni18>།བདག་ཉིད་ལེགས་པར་སྡོམ་པ་དང།</span><br>
<span class=TibUni18>།བདག་ཉིད་ལེགས་པར་སྡོམ་པ་དང།</span><br>
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/[['bras bu]] [[dag]] [[gi]] [[sa bon]] [[yin]]//
/[['bras bu]] [[dag]] [[gi]] [[sa bon]] [[yin]]//


1. Restraining oneself well and loving thoughts that benefit others are the Dharma which is the seed of fruits  
1. Restraining oneself well and loving thoughts that benefit others are the Dharma which is the seed of fruits here and elsewhere.


here and elsewhere.
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<span class=TibUni18>།དྲང་སྲོང་མཆོག་གི་ལས་རྣམས་ནི།</span><br>
<span class=TibUni18>།དྲང་སྲོང་མཆོག་གི་ལས་རྣམས་ནི།</span><br>
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/[[rnam pa]] [[du ma]] [[yongs su]] [[bsgrags]]//
/[[rnam pa]] [[du ma]] [[yongs su]] [[bsgrags]]//


2. The great sage has taught all actions to be intention and what is intended. The specifics of those actions  
2. The great sage has taught all actions to be intention and what is intended. The specifics of those actions are well known to be of many kinds.


are well known to be of many kinds.
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<span class=TibUni18>།དེ་ལ་ལས་གང་སེམས་པ་ཞེས།</span><br>
<span class=TibUni18>།དེ་ལ་ལས་གང་སེམས་པ་ཞེས།</span><br>
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/[[de ni]] [[lus dang ngag]] [[gi]]r [['dod]]//
/[[de ni]] [[lus dang ngag]] [[gi]]r [['dod]]//


3. In this respect action spoken of as "intention" is regarded as being that of mind. That spoken of as "what is  
3. In this respect action spoken of as "intention" is regarded as being that of mind. That spoken of as "what is intended" is regarded as being that of body and speech.


intended" is regarded as being that of body and speech.
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<span class=TibUni18>།ངག་དང་བསྐྱོད་དང་མི་སྤོང་བའི།</span><br>
<span class=TibUni18>།ངག་དང་བསྐྱོད་དང་མི་སྤོང་བའི།</span><br>
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/[[gzhan dag]] [[kyang]] [[ni]] [[de bzhin]] [['dod]]//
/[[gzhan dag]] [[kyang]] [[ni]] [[de bzhin]] [['dod]]//


4. Whatever (1) speech and (2) movements and (3) "unconscious not-letting-go," (4) other kinds of unconscious  
4. Whatever (1) speech and (2) movements and (3) "unconscious not-letting-go," (4) other kinds of unconscious letting-go are also regarded like that.


letting-go are also regarded like that.
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<span class=TibUni18>།ལོངས་སྤྱོད་ལས་བྱུང་བསོད་ནམས་དང།</span><br>
<span class=TibUni18>།ལོངས་སྤྱོད་ལས་བྱུང་བསོད་ནམས་དང།</span><br>
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/[[las su]] [[mngon par 'dod pa]] [[yin]]//
/[[las su]] [[mngon par 'dod pa]] [[yin]]//


5. (5) Goodness that arises from enjoyment / use and in the same manner (6) what is not goodness, [and] (7)  
5. (5) Goodness that arises from enjoyment / use and in the same manner (6) what is not goodness, [and] (7) intention. These seven dharmas are clearly regarded as action.
 
intention. These seven dharmas are clearly regarded as action.
 
[This seven-fold division of acts is not traceable to any school of which I am aware. The simpler division into


restraint and love found in v. 1 serves a similar purpose to vs. 4 & 5 and has the added advantage of leading  
[This seven-fold division of acts is not traceable to any school of which I am aware. The simpler division into restraint and love found in v. 1 serves a similar purpose to vs. 4 & 5 and has the added advantage of leading into v. 6 through its mention of "fruits".]


into v. 6 through its mention of "fruits".]
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<span class=TibUni18>།གལ་ཏེ་སྨིན་པའི་དུས་བར་དུ།</span><br>
<span class=TibUni18>།གལ་ཏེ་སྨིན་པའི་དུས་བར་དུ།</span><br>
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/[[ci ltar]] [['bras bu skyed pa]]r [['gyur]]//
/[[ci ltar]] [['bras bu skyed pa]]r [['gyur]]//


6. If the action remained until the time of ripening, it would become permanent. If it stopped, by having  
6. If the action remained until the time of ripening, it would become permanent. If it stopped, by having stopped, how could a fruit be born?


stopped, how could a fruit be born?
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<span class=TibUni18>།མྱུ་གུ་ལ་སོགས་རྒྱུན་གང་ནི།</span><br>
<span class=TibUni18>།མྱུ་གུ་ལ་སོགས་རྒྱུན་གང་ནི།</span><br>
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/[[med na]] [[de yang]] [['byung]] [[mi 'gyur]]//
/[[med na]] [[de yang]] [['byung]] [[mi 'gyur]]//


7. The continuum of sprouts and so on clearly emerges from seeds, and from that fruits. If there were no  
7. The continuum of sprouts and so on clearly emerges from seeds, and from that fruits. If there were no seeds, they too would not emerge.


seeds, they too would not emerge.
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<span class=TibUni18>།གང་ཕྱིར་ས་བོན་ལས་རྒྱུན་དང།</span><br>
<span class=TibUni18>།གང་ཕྱིར་ས་བོན་ལས་རྒྱུན་དང།</span><br>
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/[[de phyir]] [[chad]] [[min]] [[rtag ma]] [[yin]]//
/[[de phyir]] [[chad]] [[min]] [[rtag ma]] [[yin]]//


8. Because continuums are from seeds and fruits emerge from continuums and seeds precede fruits,  
8. Because continuums are from seeds and fruits emerge from continuums and seeds precede fruits, therefore, there is no annihilation and no permanence.


therefore, there is no annihilation and no permanence.
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<span class=TibUni18>།སེམས་ཀྱི་རྒྱུན་ནི་གང་ཡིན་པ།</span><br>
<span class=TibUni18>།སེམས་ཀྱི་རྒྱུན་ནི་གང་ཡིན་པ།</span><br>
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/[[med na]] [[de yang]] [['byung]] [[mi 'gyur]]//
/[[med na]] [[de yang]] [['byung]] [[mi 'gyur]]//


9. The continuum of mind clearly emerges from mind, and from that fruits. If there were no mind, they too  
9. The continuum of mind clearly emerges from mind, and from that fruits. If there were no mind, they too would not emerge.


would not emerge.
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<span class=TibUni18>།གང་ཕྱིར་སེམས་ལས་རྒྱུན་དང་ནི།</span><br>
<span class=TibUni18>།གང་ཕྱིར་སེམས་ལས་རྒྱུན་དང་ནི།</span><br>
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/[[de phyir]] [[chad]] [[min]] [[rtag ma]] [[yin]]//
/[[de phyir]] [[chad]] [[min]] [[rtag ma]] [[yin]]//


10. Because continuums are from minds and fruits emerge from continuums and actions precede fruits,  
10. Because continuums are from minds and fruits emerge from continuums and actions precede fruits, therefore, there is no annihilation and no permanence.


therefore, there is no annihilation and no permanence.
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<span class=TibUni18>།དཀར་པོའི་ལས་ཀྱི་ལམ་བཅུ་པོ།</span><br>
<span class=TibUni18>།དཀར་པོའི་ལས་ཀྱི་ལམ་བཅུ་པོ།</span><br>
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/[['dod pa'i yon tan]] [[rnam lnga]] [[po]]//
/[['dod pa'i yon tan]] [[rnam lnga]] [[po]]//


11. The ten paths of white action are the means of practising Dharma. Here and elsewhere, the fruits of  
11. The ten paths of white action are the means of practising Dharma. Here and elsewhere, the fruits of Dharma are the five kinds of sensual qualities.


Dharma are the five kinds of sensual qualities.
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<span class=TibUni18>།གལ་ཏེ་བརྟག་པ་དེར་གྱུར་ན།</span><br>
<span class=TibUni18>།གལ་ཏེ་བརྟག་པ་དེར་གྱུར་ན།</span><br>
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/[['dir ni]] [['thad pa]] [[ma yin no]]//
/[['dir ni]] [['thad pa]] [[ma yin no]]//


12. If it were as that investigation, many great mistakes would occur. Therefore, that investigation is not valid  
12. If it were as that investigation, many great mistakes would occur. Therefore, that investigation is not valid here.


here.
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<span class=TibUni18>།སངས་རྒྱས་རྣམས་དང་རང་རྒྱལ་དང།</span><br>
<span class=TibUni18>།སངས་རྒྱས་རྣམས་དང་རང་རྒྱལ་དང།</span><br>
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/[[de ni]] [[rab tu brjod]] [[par]] [[bya]]//
/[[de ni]] [[rab tu brjod]] [[par]] [[bya]]//


13. I will fully declare the investigation which is taught by the [[Buddhas]], [[Pratyekabuddhas]] and  
13. I will fully declare the investigation which is taught by the [[Buddhas]], [[Pratyekabuddhas]] and [[Sravakas]], which is valid here.
 
[[Sravakas]], which is valid here.
 
[The explicit denunciation of v. 12 and the strident certainty of v. 13 are an uncharacteristically heavy-handed
 
and wordy way of telling us that the "right" view is about to be given. Yet the text presents all voices with


sympathy, suggesting a developmental account of ethics in Buddhism rather than a "we're right - you're  
[The explicit denunciation of v. 12 and the strident certainty of v. 13 are an uncharacteristically heavy-handed and wordy way of telling us that the "right" view is about to be given. Yet the text presents all voices with sympathy, suggesting a developmental account of ethics in Buddhism rather than a "we're right - you're wrong" version.]


wrong" version.]
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<span class=TibUni18>།དཔང་རྒྱ་ཇི་ལྟར་དེ་བཞིན་ཆུད།</span><br>
<span class=TibUni18>།དཔང་རྒྱ་ཇི་ལྟར་དེ་བཞིན་ཆུད།</span><br>
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/[[de yang]] [[rang bzhin]] [[lung ma bstan]]//
/[[de yang]] [[rang bzhin]] [[lung ma bstan]]//


14. Just like a contract, irrevocable action is like a debt. In terms of realms, there are four types. Moreover, its  
14. Just like a contract, irrevocable action is like a debt. In terms of realms, there are four types. Moreover, its nature is unspecified.
 
nature is unspecified.


[nb. "nature" = Skt. prakrti (also 'prakriti') (def.: making or placing before or at first, the original or natural  
[nb. "nature" = Skt. prakrti (also 'prakriti') (def.: making or placing before or at first, the original or natural form or condition of anything , original or primary substance) and is equivalent to the Tib. [[rang bzhin]]. ]


form or condition of anything , original or primary substance) and is equivalent to the Tib. [[rang bzhin]]. ]
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<span class=TibUni18>།སྤོང་བས་སྤང་བ་མ་ཡིན་ཏེ།</span><br>
<span class=TibUni18>།སྤོང་བས་སྤང་བ་མ་ཡིན་ཏེ།</span><br>
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/[[las kyi 'bras bu]] [[skyed pa]]r [['gyur]]//
/[[las kyi 'bras bu]] [[skyed pa]]r [['gyur]]//


15. It is not let go of by letting go, but only let go of by cultivation. Therefore through irrevocability are the  
15. It is not let go of by letting go, but only let go of by cultivation. Therefore through irrevocability are the fruits of acts produced.


fruits of acts produced.
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<span class=TibUni18>།གལ་ཏེ་སྤོང་བས་སྤང་བ་དང།</span><br>
<span class=TibUni18>།གལ་ཏེ་སྤོང་བས་སྤང་བ་དང།</span><br>
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/[[skyon]] [[rnams]] [[su]] [[ni]] [[thal bar 'gyur]]//
/[[skyon]] [[rnams]] [[su]] [[ni]] [[thal bar 'gyur]]//


16. If it perished through being let go of by letting go and the transcendence of the action, then faults would  
16. If it perished through being let go of by letting go and the transcendence of the action, then faults would follow such as the perishing of actions.


follow such as the perishing of actions.
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<span class=TibUni18>།ཁམས་མཚུངས་ལས་ནི་ཆ་མཚུངས་དང།</span><br>
<span class=TibUni18>།ཁམས་མཚུངས་ལས་ནི་ཆ་མཚུངས་དང།</span><br>
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/[[gcig pu]] [[kho nar]] [[skye bar 'gyur]]//
/[[gcig pu]] [[kho nar]] [[skye bar 'gyur]]//


17. The very [irrevocability] of all actions in similar or dissimilar realms, that one alone is born when crossing  
17. The very [irrevocability] of all actions in similar or dissimilar realms, that one alone is born when crossing the boundary [i.e. reborn].


the boundary [i.e. reborn].
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<span class=TibUni18>།མཐོང་བའི་ཆོས་ལ་རྣམ་གཉིས་སོ།</span><br>
<span class=TibUni18>།མཐོང་བའི་ཆོས་ལ་རྣམ་གཉིས་སོ།</span><br>
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['''Ts.''' *[[kun]] [[kyi]] ]
['''Ts.''' *[[kun]] [[kyi]] ]


18. In the visible world there are two kinds. Actions of all [types] and that [irrevocability] of actions are  
18. In the visible world there are two kinds. Actions of all [types] and that [irrevocability] of actions are produced as different things and remain [so?] even on ripening.


produced as different things and remain [so?] even on ripening.
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<span class=TibUni18>།དེ་ནི་འབྲས་བུ་འཕོ་བ་དང།</span><br>
<span class=TibUni18>།དེ་ནི་འབྲས་བུ་འཕོ་བ་དང།</span><br>
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/[[zag]] [[dang]] [[bcas pa]] [[shes par bya]]//
/[[zag]] [[dang]] [[bcas pa]] [[shes par bya]]//


19. When the fruit is transcendent and when one dies, that ceases. One should know its divisions to be  
19. When the fruit is transcendent and when one dies, that ceases. One should know its divisions to be without-corruption and with-corruption.


without-corruption and with-corruption.
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<span class=TibUni18>།སྟོང་པ་ཉིད་དང་ཆད་མེད་དང།</span><br>
<span class=TibUni18>།སྟོང་པ་ཉིད་དང་ཆད་མེད་དང།</span><br>
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/[[sangs rgyas kyi]]s [[ni]] [[bstan pa]] [[yin]]//
/[[sangs rgyas kyi]]s [[ni]] [[bstan pa]] [[yin]]//


20. [[Emptiness]] is not annihilation and [[samsara]] is not permanent. The [[dharma]] of the irrevocability of  
20. [[Emptiness]] is not annihilation and [[samsara]] is not permanent. The [[dharma]] of the irrevocability of actions is taught by the [[Buddha]].


actions is taught by the [[Buddha]].
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<span class=TibUni18>།གང་ཕྱིར་ལས་ནི་སྐྱེ་བ་མེད།</span><br>
<span class=TibUni18>།གང་ཕྱིར་ལས་ནི་སྐྱེ་བ་མེད།</span><br>
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/[[de phyir]] [[chud]] [[zad]] [[mi 'gyur ro]]//
/[[de phyir]] [[chud]] [[zad]] [[mi 'gyur ro]]//


21. Because actions are not born, in this way they have no nature. Therefore, because they are not born,  
21. Because actions are not born, in this way they have no nature. Therefore, because they are not born, therefore they are irrevocable.


therefore they are irrevocable.
________________________________


<span class=TibUni18>།གལ་ཏེ་ལས་ལ་རང་བཞིན་ཡོད།</span><br>
<span class=TibUni18>།གལ་ཏེ་ལས་ལ་རང་བཞིན་ཡོད།</span><br>
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/[[rtag]] [[la]] [[bya ba]] [[med]] [[phyir]] [[ro]]//
/[[rtag]] [[la]] [[bya ba]] [[med]] [[phyir]] [[ro]]//


22. If actions existed [by] nature, without doubt they would be permanent. Actions would not be done [by an  
22. If actions existed [by] nature, without doubt they would be permanent. Actions would not be done [by an agent] because what is permanent cannot be done.


agent] because what is permanent cannot be done.
________________________________


<span class=TibUni18>།ཅི་སྟེ་ལས་ནི་མ་བྱས་ན།</span><br>
<span class=TibUni18>།ཅི་སྟེ་ལས་ནི་མ་བྱས་ན།</span><br>
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/[[de la]] [[skyon]] [[du thal]] [[bar]] [['gyur]]//
/[[de la]] [[skyon]] [[du thal]] [[bar]] [['gyur]]//


23. If actions were not done [by anyone], one would fear meeting what [one] has not done. Also the fault would  
23. If actions were not done [by anyone], one would fear meeting what [one] has not done. Also the fault would follow for that [person] of not dwelling in the pure life.


follow for that [person] of not dwelling in the pure life.
________________________________


<span class=TibUni18>།ཐ་སྙད་ཐམས་ཅད་ཉིད་དང་ཡང།</span><br>
<span class=TibUni18>།ཐ་སྙད་ཐམས་ཅད་ཉིད་དང་ཡང།</span><br>
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/[[rnam par dbye ba]][['ang]] [['thad]] [[mi 'gyur]]//
/[[rnam par dbye ba]][['ang]] [['thad]] [[mi 'gyur]]//


24. All conventions also without doubt would be contradictory. Also the distinction between doing good and evil  
24. All conventions also without doubt would be contradictory. Also the distinction between doing good and evil would not be valid.


would not be valid.
________________________________


<span class=TibUni18>།དེ་ནི་རྣམ་སྨིན་སྨིན་གྱུར་པ།</span><br>
<span class=TibUni18>།དེ་ནི་རྣམ་སྨིན་སྨིན་གྱུར་པ།</span><br>
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/[[gang phyir]] [[las gnas]] [[de]] [[yi]] [[phyir]]//
/[[gang phyir]] [[las gnas]] [[de]] [[yi]] [[phyir]]//


25. [When] the ripening of that [action] has ripened it would ripen again and again, because if it existed [by]  
25. [When] the ripening of that [action] has ripened it would ripen again and again, because if it existed [by] nature, it would [always] remain.


nature, it would [always] remain.
________________________________


<span class=TibUni18>།ལས་འདི་ཉོན་མོངས་བདག་ཉིད་ལ།</span><br>
<span class=TibUni18>།ལས་འདི་ཉོན་མོངས་བདག་ཉིད་ལ།</span><br>
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/[[las]] [[ni]] [[yang dag]] [[ci ltar]] [[yin]]//
/[[las]] [[ni]] [[yang dag]] [[ci ltar]] [[yin]]//


26. This action has the character of affliction and afflictions are not real. If affliction is not real, how can  
26. This action has the character of affliction and afflictions are not real. If affliction is not real, how can action be real?


action be real?
________________________________


<span class=TibUni18>།ལས་དང་ཉོན་མོངས་པ་དག་ནི།</span><br>
<span class=TibUni18>།ལས་དང་ཉོན་མོངས་པ་དག་ནི།</span><br>
Line 482: Line 472:
/[[de]] [[stong]] [[lus]] [[la]] [[ci ltar]] [[brjod]]//
/[[de]] [[stong]] [[lus]] [[la]] [[ci ltar]] [[brjod]]//


27. Actions and afflictions are taught to be the conditions for bodies. If actions and afflictions are empty, how  
27. Actions and afflictions are taught to be the conditions for bodies. If actions and afflictions are empty, how can one speak of bodies?


can one speak of bodies?
________________________________


<span class=TibUni18>།མ་རིག་བསྒྲིབ་པའི་སྐྱེ་བོ་གང།</span><br>
<span class=TibUni18>།མ་རིག་བསྒྲིབ་པའི་སྐྱེ་བོ་གང།</span><br>
Line 499: Line 489:
/[[de nyid]] [[de yang]] [[ma yin no]]//
/[[de nyid]] [[de yang]] [[ma yin no]]//


28. People who are obscured by ignorance, those with craving, are the consumers [of the fruits of action]. They  
28. People who are obscured by ignorance, those with craving, are the consumers [of the fruits of action]. They are not other than those who do the action and they are also not those very ones.


are not other than those who do the action and they are also not those very ones.
________________________________


<span class=TibUni18>།གང་གི་ཕྱིར་ན་ལས་འདི་ནི།</span><br>
<span class=TibUni18>།གང་གི་ཕྱིར་ན་ལས་འདི་ནི།</span><br>
Line 516: Line 506:
/[[de phyir]] [[byed pa po]] [[yang med]]//
/[[de phyir]] [[byed pa po]] [[yang med]]//


29. Because the action does not emerge from conditions and does not emerge from non-conditions, therefore,  
29. Because the action does not emerge from conditions and does not emerge from non-conditions, therefore, the agent too does not exist.


the agent too does not exist.
________________________________


<span class=TibUni18>།གལ་ཏེ་ལས་དང་བྱེད་མེད་ན།</span><br>
<span class=TibUni18>།གལ་ཏེ་ལས་དང་བྱེད་མེད་ན།</span><br>
Line 533: Line 523:
/[[za ba po]] [[lta]] [[ga la]] [[yod]]//
/[[za ba po]] [[lta]] [[ga la]] [[yod]]//


30. If neither the action nor the agent exists, where can there be a fruit of the action? If the fruit does not  
30. If neither the action nor the agent exists, where can there be a fruit of the action? If the fruit does not exist, where can the consumer exist?


exist, where can the consumer exist?
________________________________


<span class=TibUni18>།ཅི་ལྟར་སྟོན་པས་སྤྲུལ་བ་ནི།</span><br>
<span class=TibUni18>།ཅི་ལྟར་སྟོན་པས་སྤྲུལ་བ་ནི།</span><br>
Line 550: Line 540:
/[[slar yang]] [[gzhan]] [[ni]] [[sprul pa]] [[ltar]]//
/[[slar yang]] [[gzhan]] [[ni]] [[sprul pa]] [[ltar]]//


31. Just as a teacher creates a creation by a wealth of magical powers, and just as if that creation too created,  
31. Just as a teacher creates a creation by a wealth of magical powers, and just as if that creation too created, again another would be created,  


again another would be created,
________________________________


<span class=TibUni18>།དེ་བཞིན་བྱེད་པོ་དས་ལས་གང།</span><br>
<span class=TibUni18>།དེ་བཞིན་བྱེད་པོ་དས་ལས་གང།</span><br>
Line 567: Line 557:
/[[sprul pa]] [[mdzad pa]] [[de bzhin no]]//
/[[sprul pa]] [[mdzad pa]] [[de bzhin no]]//


32. Like this, whatever action too done by that agent [is] also like the aspect of a creation. It is just like, for  
32. Like this, whatever action too done by that agent [is] also like the aspect of a creation. It is just like, for example, a creation creating another creation.


example, a creation creating another creation.
________________________________


<span class=TibUni18>།ཉོན་མོངས་ལས་དང་ལུས་རྣམས་དང།</span><br>
<span class=TibUni18>།ཉོན་མོངས་ལས་དང་ལུས་རྣམས་དང།</span><br>
Line 585: Line 575:


33. Afflictions, actions and bodies and agents and fruits are like a city of gandharvas, a mirage, a dream.
33. Afflictions, actions and bodies and agents and fruits are like a city of gandharvas, a mirage, a dream.
________________________________


<span class=TibUni18>།ལས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་བདུན་པའོ།།</span><br>
<span class=TibUni18>།ལས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་བདུན་པའོ།།</span><br>

Latest revision as of 22:57, 10 November 2009

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Chapter 17. Investigation of Actions and Fruits

(Acts)

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།བདག་ཉིད་ལེགས་པར་སྡོམ་པ་དང།

།གཞན་ལ་ཕན་འདོགས་བྱམས་སེམས་གང།

།དེ་ཆོས་དེ་ནི་འདི་གཞན་དུ།

།འབྲས་བུ་དག་གི་ས་བོན་ཡིན།།

1. /bdag nyid legs par sdom pa dang/
/gzhan la phan 'dogs byams sems gang/
/de chos de ni 'di gzhan du/
/'bras bu dag gi sa bon yin//

1. Restraining oneself well and loving thoughts that benefit others are the Dharma which is the seed of fruits here and elsewhere.

________________________________

།དྲང་སྲོང་མཆོག་གི་ལས་རྣམས་ནི།

།སེམས་པ་དང་ནི་བསམས་པར་གསུངས།

།ལས་དེ་དག་གི་བྱེ་བྲག་ནི།

།རྣམ་པ་དུ་མར་ཡོངས་སུ་བསྒྲགས

2. /drang srong mchog gi las rnams ni/
/sems pa dang ni bsams par gsungs/
/las de dag gi bye brag ni/
/rnam pa du ma yongs su bsgrags//

2. The great sage has taught all actions to be intention and what is intended. The specifics of those actions are well known to be of many kinds.

________________________________

།དེ་ལ་ལས་གང་སེམས་པ་ཞེས།

།གསུངས་པ་དེ་ནི་ཡིད་གྱིར་འདོད།

།བསམས་པ་ཞེས་ནི་གང་གསུངས་པ།

།དེ་ནི་ལུས་དང་ངག་གིར་འདོད

3. /de la las gang sems pa zhes/
/gsungs pa de ni yid gyir 'dod/
/bsams pa zhes ni gang gsungs pa/
/de ni lus dang ngag gir 'dod//

3. In this respect action spoken of as "intention" is regarded as being that of mind. That spoken of as "what is intended" is regarded as being that of body and speech.

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།ངག་དང་བསྐྱོད་དང་མི་སྤོང་བའི།

།རྣམ་རིག་བྱེད་མིན་ཞེས་བྱ་གང།

།སྤོང་བའི་རྣམ་རིག་བྱེད་མིན་པ།

།གཞན་དག་ཀྱང་ནི་དེ་བཞིན་འདོད

4. /ngag dang bskyod dang mi spong ba'i/
/rnam rig byed min zhes bya gang/
/spong ba'i rnam rig byed min pa/
/gzhan dag kyang ni de bzhin 'dod//

4. Whatever (1) speech and (2) movements and (3) "unconscious not-letting-go," (4) other kinds of unconscious letting-go are also regarded like that.

________________________________

།ལོངས་སྤྱོད་ལས་བྱུང་བསོད་ནམས་དང།

།བསོད་ནམས་མ་ཡིན་ཚུལ་དེ་བཞིན།

།སེམས་པ་དང་ནི་ཆོས་དེ་བདུན།

།ལས་སུ་མངོན་པར་འདོད་པ་ཡིན།།

5. /longs spyod las byung bsod nams dang/
/bsod nams ma yin tshul de bzhin/
/sems pa dang ni chos de bdun/
/las su mngon par 'dod pa yin//

5. (5) Goodness that arises from enjoyment / use and in the same manner (6) what is not goodness, [and] (7) intention. These seven dharmas are clearly regarded as action.

[This seven-fold division of acts is not traceable to any school of which I am aware. The simpler division into restraint and love found in v. 1 serves a similar purpose to vs. 4 & 5 and has the added advantage of leading into v. 6 through its mention of "fruits".]

________________________________

།གལ་ཏེ་སྨིན་པའི་དུས་བར་དུ།

།གནས་ན་ལས་དེ་རྟག་པར་འགྱུར།

།གལ་ཏེ་འགགས་ན་འགག་གྱུར་པས།

།ཅི་ལྟར་འབྲས་བུ་སྐྱེད་པར་འགྱུར།།

6. /gal te smin pa'i dus bar du/
/gnas na las de rtag par 'gyur/
/gal te 'gags na 'gag gyur pas/
/ci ltar 'bras bu skyed par 'gyur//

6. If the action remained until the time of ripening, it would become permanent. If it stopped, by having stopped, how could a fruit be born?

________________________________

།མྱུ་གུ་ལ་སོགས་རྒྱུན་གང་ནི།

།ས་བོན་ལས་ནི་མངོན་པར་འབྱུང།

།དེ་ལས་འབྲས་བུ་ས་བོན་ནི།

།མེད་ན་དེ་ཡང་འབྱུང་མི་འགྱུར།།

7. /myu gu la sogs rgyun gang ni/
/sa bon las ni mngon pa 'byung/
/de las 'bras bu sa bon ni/
/med na de yang 'byung mi 'gyur//

7. The continuum of sprouts and so on clearly emerges from seeds, and from that fruits. If there were no seeds, they too would not emerge.

________________________________

།གང་ཕྱིར་ས་བོན་ལས་རྒྱུན་དང།

།རྒྱུན་ལས་འབྲས་བུ་འབྱུང་འགྱུར་ཞིང།

།ས་བོན་འབྲས་བུའི་སྔོན་འགྲོ་བ།

།དེ་ཕྱིར་ཆད་མིན་རྟག་མ་ཡིན།།

8. /gang phyir sa bon las rgyun dang/
/rgyun las 'bras bu 'byung 'gyur zhing/
/sa bon 'bras bu'i sngon 'gro ba/
/de phyir chad min rtag ma yin//

8. Because continuums are from seeds and fruits emerge from continuums and seeds precede fruits, therefore, there is no annihilation and no permanence.

________________________________

།སེམས་ཀྱི་རྒྱུན་ནི་གང་ཡིན་པ།

།སེམས་ལས་མངོན་པར་འབྱུང་བར་འགྱུར།

།དེ་ལས་འབྲས་བུ་སེམས་ལྟ་ཞིག།

།མེད་ན་དེ་ཡང་འབྱུང་མི་འགྱུར།།

9. /sems kyi rgyun ni gang yin pa/
/sems las mngon pa 'byung ba 'gyur/
/de las 'bras bu sems lta zhig/
/med na de yang 'byung mi 'gyur//

9. The continuum of mind clearly emerges from mind, and from that fruits. If there were no mind, they too would not emerge.

________________________________

།གང་ཕྱིར་སེམས་ལས་རྒྱུན་དང་ནི།

།རྒྱུན་ལས་འབྲས་བུ་འབྱུང་འགྱུར་ཞིང།

།ལས་ནི་འབྲས་བུའི་སྔོན་འགྲོ་བ།

།དེ་ཕྱིར་ཆད་མིན་རྟག་མ་ཡིན།།

10. /gang phyir sems las rgyun dang ni/
/rgyun las 'bras bu 'byung 'gyur zhing/
/las ni 'bras bu'i sngon 'gro ba/
/de phyir chad min rtag ma yin//

10. Because continuums are from minds and fruits emerge from continuums and actions precede fruits, therefore, there is no annihilation and no permanence.

________________________________

།དཀར་པོའི་ལས་ཀྱི་ལམ་བཅུ་པོ།

།ཆོས་སྒྲུབ་པ་ཡི་ཐབས་ཡིན་ཏེ།

།ཆོས་ཀྱི་འབྲས་བུ་འདི་གཞན་དུ།

།འདོད་པའི་ཡོན་ཏན་རྣམ་ལྔ་པོ།།

11. /dkar po'i las kyi lam bcu po/
/chos sgrub pa yi thabs yin te/
/chos kyi 'bras bu 'di gzhan du/
/'dod pa'i yon tan rnam lnga po//

11. The ten paths of white action are the means of practising Dharma. Here and elsewhere, the fruits of Dharma are the five kinds of sensual qualities.

________________________________

།གལ་ཏེ་བརྟག་པ་དེར་གྱུར་ན།

།ཉེས་པ་ཆེན་པོ་མང་པོར་འགྱུར།

།དེ་ལྟ་བས་ན་བརྟག་པ་དེ།

།འདིར་ནི་འཐད་པ་མ་ཡིན་ནོ།།

12. /gal te brtag pa der gyur na/
/nyes pa chen po mang por 'gyur/
/de lta bas na brtag pa de/
/'dir ni 'thad pa ma yin no//

12. If it were as that investigation, many great mistakes would occur. Therefore, that investigation is not valid here.

________________________________

།སངས་རྒྱས་རྣམས་དང་རང་རྒྱལ་དང།

།ཉན་ཐོས་རྣམས་ཀྱིས་གང་གསུངས་པའི།

།བརྟག་པ་གང་ཞིག་འདིར་འཐད་པ།

།དེ་ནི་རབ་ཏུ་བརྗོད་པར་བྱ།།

13. /sangs rgyas rnams dang rang rgyal dang/
/nyan thos rnams kyis gang gsungs pa'i/
/brtag pa gang zhig 'dir 'thad pa/
/de ni rab tu brjod par bya//

13. I will fully declare the investigation which is taught by the Buddhas, Pratyekabuddhas and Sravakas, which is valid here.

[The explicit denunciation of v. 12 and the strident certainty of v. 13 are an uncharacteristically heavy-handed and wordy way of telling us that the "right" view is about to be given. Yet the text presents all voices with sympathy, suggesting a developmental account of ethics in Buddhism rather than a "we're right - you're wrong" version.]

________________________________

།དཔང་རྒྱ་ཇི་ལྟར་དེ་བཞིན་ཆུད།

།མི་ཟ་ལས་ནི་བུ་ལོན་བཞིན།

།དེ་ནི་ཁམས་ལས་རྣམ་པ་བཞི།

།དེ་ཡང་རང་བཞིན་ལུང་མ་བསྟན།།

14. /dpang rgya ji ltar de bzhin chud/
/mi za las ni bu lon bzhin/
/de ni khams las rnam pa bzhi/
/de yang rang bzhin lung ma bstan//

14. Just like a contract, irrevocable action is like a debt. In terms of realms, there are four types. Moreover, its nature is unspecified.

[nb. "nature" = Skt. prakrti (also 'prakriti') (def.: making or placing before or at first, the original or natural form or condition of anything , original or primary substance) and is equivalent to the Tib. rang bzhin. ]

________________________________

།སྤོང་བས་སྤང་བ་མ་ཡིན་ཏེ།

།སྒོམ་པས་སྤང་བ་ཉིད་ཀྱང་ཡིན།

།དེ་ཕྱིར་ཆུད་མི་ཟ་བ་ཡིས།

།ལས་ཀྱི་འབྲས་བུ་སྐྱེད་པར་འགྱུར།།

15. /spong bas spang ba ma yin te/
/sgom pas spang ba nyid kyang yin/
/de phyir chud mi za ba yis/
/las kyi 'bras bu skyed par 'gyur//

15. It is not let go of by letting go, but only let go of by cultivation. Therefore through irrevocability are the fruits of acts produced.

________________________________

།གལ་ཏེ་སྤོང་བས་སྤང་བ་དང།

།ལས་འཕོ་བ་ཡིས་འཇིག་འགྱུར་ན།

།དེ་ལ་ལས་འཇིག་ལ་སོགས་པའི།

།སྐྱོན་རྣམས་སུ་ནི་ཐལ་བར་འགྱུར།།

16. /gal te spong bas spang ba dang/
/las 'pho ba yis 'jig 'gyur na/
/de la las 'jig la sogs pa'i/
/skyon rnams su ni thal bar 'gyur//

16. If it perished through being let go of by letting go and the transcendence of the action, then faults would follow such as the perishing of actions.

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།ཁམས་མཚུངས་ལས་ནི་ཆ་མཚུངས་དང།

།ཆ་མི་མཚུངས་པ་ཐམས་ཅད་ཀྱི།

།དེ་ནི་ཉིད་མཚམས་སྦྱོར་བའི་ཚེ།

།གཅིག་པུ་ཁོ་ནར་སྐྱེ་བར་འགྱུར།།

17. /khams mtshungs las ni cha mtshungs dang/
/cha mi mtshungs pa thams cad kyi/
/de ni nyid mtshams sbyor ba'i tshe/
/gcig pu kho nar skye bar 'gyur//

17. The very [irrevocability] of all actions in similar or dissimilar realms, that one alone is born when crossing the boundary [i.e. reborn].

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།མཐོང་བའི་ཆོས་ལ་རྣམ་གཉིས་སོ།

།ཐམས་ཅད༌་ལས་དང་ལས་ཀྱི་དེ།

།ཐ་དད་པར་ནི་སྐྱེ་འགྱུར་ཞིང།

།རྣམ་པར་སྨིན་ཀྱང་གནས་པ་ཡིན།།

18. /mthong ba'i chos la rnam gnyis so/
/thams cad la*s dang las kyi de/
/tha dad par ni skye 'gyur zhing/
/rnam pa smin kyang gnas pa yin//

[Ts. *kun kyi ]

18. In the visible world there are two kinds. Actions of all [types] and that [irrevocability] of actions are produced as different things and remain [so?] even on ripening.

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།དེ་ནི་འབྲས་བུ་འཕོ་བ་དང།

།ཤི་བར་གྱུར་ན་འགག་པར་འགྱུར།

།དེ་ཡི་རྣམ་དབྱེ་ཟག་མེད་དང།

།ཟག་དང་བཅས་པར་ཤེས་པར་བྱ།།

19. /de ni 'bras bu 'pho ba dang/
/shi bar gyur na 'gag par 'gyur/
/de yi rnam dbye zag med dang/
/zag dang bcas pa shes par bya//

19. When the fruit is transcendent and when one dies, that ceases. One should know its divisions to be without-corruption and with-corruption.

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།སྟོང་པ་ཉིད་དང་ཆད་མེད་དང།

།འཁོར་བ་དང་ནི་རྟག་པ་མིན།

།ལས་རྣམས་ཆུད་མི་ཟ་བའི་ཆོས།

།སངས་རྒྱས་ཀྱིས་ནི་བསྟན་པ་ཡིན།།

20. /stong pa nyid dang chad med dang/
/'khor ba dang ni rtag pa min/
/lasrnams chud mi za ba'i chos/
/sangs rgyas kyis ni bstan pa yin//

20. Emptiness is not annihilation and samsara is not permanent. The dharma of the irrevocability of actions is taught by the Buddha.

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།གང་ཕྱིར་ལས་ནི་སྐྱེ་བ་མེད།

།འདི་ལྟར་རང་བཞིན་མེད་དེའི་ཕྱིར།

།གང་ཕྱིར་དེ་ནི་མ་སྐྱེས་པ།

།དེ་ཕྱིར་ཆུད་ཟད་མི་འགྱུར་རོ།།

21. /gang phyir las ni skye ba med/
/'di ltar rang bzhin med de'i phyir/
/gang phyir de ni ma skyes pa/
/de phyir chud zad mi 'gyur ro//

21. Because actions are not born, in this way they have no nature. Therefore, because they are not born, therefore they are irrevocable.

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།གལ་ཏེ་ལས་ལ་རང་བཞིན་ཡོད།

།རྟག་པར་འགྱུར་པར་ཐེ་ཚོམ་མེད།

།ལས་ནི་བྱས་པ་མ་ཡིན་འགྱུར།

།རྟག་ལ་བྱ་བ་མེད་ཕྱིར་རོ།།

22. /gal te las la rang bzhin yod/
/rtag par 'gyur par the tshom med/
/las ni byas pa ma yin 'gyur/
/rtag la bya ba med phyir ro//

22. If actions existed [by] nature, without doubt they would be permanent. Actions would not be done [by an agent] because what is permanent cannot be done.

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།ཅི་སྟེ་ལས་ནི་མ་བྱས་ན།

།མ་བྱས་པ་དང་ཕྲད་འཇིགས་འགྱུར།

།ཚངས་སྤྱོད་གནས་པ་མ་ཡིན་པའང།

།དེ་ལ་སྐྱོན་དུ་ཐལ་བར་འགྱུར།།

23. /ci ste las ni ma byas na/
/ma byas pa dang phrad 'jigs 'gyur/
/tshangs spyod gnas pa ma yin pa'ang/
/de la skyon du thal bar 'gyur//

23. If actions were not done [by anyone], one would fear meeting what [one] has not done. Also the fault would follow for that [person] of not dwelling in the pure life.

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།ཐ་སྙད་ཐམས་ཅད་ཉིད་དང་ཡང།

།འགལ་བར་འགྱུར་བར་ཐེ་ཚོམ་མེད།

།བསོད་ནམས་དང་ནི་སྡིག་བྱེད་པའི།

།རྣམ་པར་དབྱེ་བའང་འཐད་མི་འགྱུར།།

24. /tha snyad thams cad nyid dang yang/
/'gal bar 'gyur bar the tshom med/
/bsod nams dang ni sdig byed pa'i/
/rnam par dbye ba'ang 'thad mi 'gyur//

24. All conventions also without doubt would be contradictory. Also the distinction between doing good and evil would not be valid.

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།དེ་ནི་རྣམ་སྨིན་སྨིན་གྱུར་པ།

།ཡང་དང་ཡང་དུ་རྣམ་སྨིན་འགྱུར།

།གལ་ཏེ་རང་བཞིན་ཡོད་ན་ནི།

།གང་ཕྱིར་ལས་གནས་དེ་ཡི་ཕྱིར།།

25. /de ni rnam smin smin gyur pa/
/yang dang yang du rnam smin 'gyur/
/gal te rang bzhin yod na ni/
/gang phyir las gnas de yi phyir//

25. [When] the ripening of that [action] has ripened it would ripen again and again, because if it existed [by] nature, it would [always] remain.

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།ལས་འདི་ཉོན་མོངས་བདག་ཉིད་ལ།

།ཉོན་མོངས་དེ་དག་ཡང་དག་མིན།

།གལ་ཏེ་ཉོན་མོངས་ཡང་དག་མིན།

།ལས་ནི་ཡང་དག་ཅི་ལྟར་ཡིན།།

26. /las 'di nyon mongs bdag nyid la/
/nyon mongs de dag yang dag min/
/gal te nyon mongs yang dag min/
/las ni yang dag ci ltar yin//

26. This action has the character of affliction and afflictions are not real. If affliction is not real, how can action be real?

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།ལས་དང་ཉོན་མོངས་པ་དག་ནི།

།ལུས་རྣམས་ཀྱི་ནི་རྐྱེན་དུ་བསྟན།

།གལ་ཏེ་ལས་དང་ཉོན་མོངས་པ།

།དེ་སྟོང་ལུས་ལ་ཅི་ལྟར་བརྗོད།།

27. /las dang nyon mongs pa dag ni/
/lus rnams kyi ni rkyen du bstan/
/gal te las dang nyon mongs pa/
/de stong lus la ci ltar brjod//

27. Actions and afflictions are taught to be the conditions for bodies. If actions and afflictions are empty, how can one speak of bodies?

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།མ་རིག་བསྒྲིབ་པའི་སྐྱེ་བོ་གང།

།སྲེད་ལྡན་དེ་ནི་ཟ་བ་པོ།

།དེ་ཡང་བྱེད་ལས་གཞན་མིན་ཞིང།

།དེ་ཉིད་དེ་ཡང་མ་ཡིན་ནོ།།

28. /ma rig bsgrib pa'i skye bo gang/
/sred ldan de ni za ba po/
/de yang byed las gzhan min zhing/
/de nyid de yang ma yin no//

28. People who are obscured by ignorance, those with craving, are the consumers [of the fruits of action]. They are not other than those who do the action and they are also not those very ones.

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།གང་གི་ཕྱིར་ན་ལས་འདི་ནི།

།རྐྱེན་ལས་བྱུང་བ་མ་ཡིན་ཞིང།

།རྐྱེན་མིན་ལས་བྱུང་ཡོད་མིན་པ།

།དེ་ཕྱིར་བྱེད་པ་པོ་ཡང་མེད།།

29. /gang gi phyir na las 'di ni/
/rkyen las byung ba ma yin zhing/
/rkyen min las byung yod min pa/
/de phyir byed pa po yang med//

29. Because the action does not emerge from conditions and does not emerge from non-conditions, therefore, the agent too does not exist.

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།གལ་ཏེ་ལས་དང་བྱེད་མེད་ན།

།ལས་སྐྱེས་འབྲས་བུ་ག་ལ་ཡོད།

།ཅི་སྟེ་འབྲས་བུ་ཡོད་མིན་ན།

།ཟ་བ་པོ་ལྟ་ག་ལ་ཡོད།།

30. /gal te las dang byed med na/
/las skyes 'bras bu ga la yod/
/ci ste 'bras bu yod min na/
/za ba po lta ga la yod//

30. If neither the action nor the agent exists, where can there be a fruit of the action? If the fruit does not exist, where can the consumer exist?

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།ཅི་ལྟར་སྟོན་པས་སྤྲུལ་བ་ནི།

།རྫུ་འཕྲུལ་ཕུན་ཚོགས་ཀྱིས་སྤྲུལ་ཞིང།

།སྤྲུལ་པ་དེ་ཡང་སྤྲུལ་པ་ན།

།སླར་ཡང་གཞན་ནི་སྤྲུལ་པ་ལྟར།།

31. /ci ltar ston pas sprul ba ni/
/rdzu 'phrul phun tshogs kyis sprul zhing/
/sprul pa de yang sprul pa na/
/slar yang gzhan ni sprul pa ltar//

31. Just as a teacher creates a creation by a wealth of magical powers, and just as if that creation too created, again another would be created,

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།དེ་བཞིན་བྱེད་པོ་དས་ལས་གང།

།བྱས་པའང་སྤྲུལ་པའི་རྣམ་པ་བཞིན།

།དཔེར་ན་སྤྲུལ་པས་སྤྲུལ་གཞན་ཞིག།

།སྤྲུལ་པ་མཛད་པ་དེ་བཞིན་ནོ།།

32. /de bzhin byed po das las gang/
/byas pa'ang sprul pa'i rnam pa bzhin/
/dper na sprul pas sprul gzhan zhig/
/sprul pa mdzad pa de bzhin no//

32. Like this, whatever action too done by that agent [is] also like the aspect of a creation. It is just like, for example, a creation creating another creation.

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།ཉོན་མོངས་ལས་དང་ལུས་རྣམས་དང།

།བྱེད་པ་པོ་དང་འབྲས་བུ་དག།

།དྲི་ཟའི་གྲོང་ཁྱེར་ལྟ་བུ་དང།

།སྨིག་རྒྱུ་རྨི་ལམ་འདྲ་བ་ཡིན།།

33. /nyon mongs las dang lus rnams dang/
/byed pa po dang 'bras bu dag/
/dri za'i grong khyer lta bu dang/
/smig rgyu rmi lam 'dra ba yin//

33. Afflictions, actions and bodies and agents and fruits are like a city of gandharvas, a mirage, a dream.

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།ལས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་བདུན་པའོ།།

/las brtag pa zhes bya ba ste rab tu byed pa bcu bdun pa'o//

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