Variegated Great Treasury Scripture: Difference between revisions

From Rangjung Yeshe Wiki - Dharma Dictionary
Jump to navigation Jump to search
No edit summary
(Redirected page to sna tshogs gter chen gyi lung)
 
(5 intermediate revisions by the same user not shown)
Line 1: Line 1:
Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links.
#REDIRECT[[sna tshogs gter chen gyi lung]]
 
(return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''')
 
'''Chapter 26. Analysis of the Twelve Links of Becoming'''
 
'''''(Contingency)'''''
 
_________________________________
 
<span class=TibUni18>།མ་རིག་བསྒྲིབས་པས་ཡང་སྲིད་ཕྱི།</span><br>
 
<span class=TibUni18>།འདུ་བྱེད་རྣམ་པ་གསུམ་པོ་དག།</span><br>
 
<span class=TibUni18>།མངོན་པར་འདུ་བྱེད་གང་ཡིན་པའི།</span><br>
 
<span class=TibUni18>།ལས་དེ་དག་གིས་འགྲོ་བར་འགྲོ།།</span><br>
 
1. /[[ma rig]] [[bsgribs pa]]s [[yang srid]] [[phyi]]*/<br>
/[['du byed]] [[rnam pa gsum]] [[po]] [[dag]]/<br>
/[[mngon par 'du byed]] [[gang yin pa]]'i**/<br>
/[[las]] [[de dag gis]] [['gro]] [[bar]] [['gro]]//
 
['''Lha.''' *[[phyir]]; **[[pa'o]]].
 
1. In order to become again, those obscured by ignorance are moved into destinies by actions which are impelled [by] the three kinds of formative impulses.
 
_________________________________
 
<span class=TibUni18>།འདུ་བྱེད་རྐྱེན་ཅན་རྣམ་པར་ཤེས།</span><br>
 
<span class=TibUni18>།འགྲོ་བ་རྣམས་སུ་འཇུག་པར་འགྱུར།</span><br>
 
<span class=TibUni18>།རྣམ་པར་ཤེས་པ་ཞུགས་གྱུར་ན།</span><br>
 
<span class=TibUni18>།མིང་དང་གཟུགས་ནི་ཆགས་པར་འགྱུར།།</span><br>
 
2. /[['du byed]] [[rkyen can]] [[rnam par shes]]/<br>
/[['gro ba rnams]] [[su]] [['jug par 'gyur]]/<br>
/[[rnam par shes pa]] [[zhugs]] [[gyur na]]/<br>
/[[ming dang gzugs]] [[ni]] [[chags par 'gyur]]*//
 
['''Lha.''' *[['chags]]]
 
2. Consciousness conditioned by formative impulses enters into destinies. When consciousness has entered, name and form develop.
 
_________________________________
 
<span class=TibUni18>།མིང་དང་གཟུགས་ནི་ཆགས་གྱུར་ན།</span><br>
 
<span class=TibUni18>།སྐྱེ་མཆེད་དྲུག་ནི་འབྱུང་བར་འགྱུར།</span><br>
 
<span class=TibUni18>།སྐྱེ་མཆེད་དྲུག་ལ་བརྟེན་ནས་ནི།</span><br>
 
<span class=TibUni18>།རེག་པ་ཡང་དག་འབྱུང་བར་འགྱུར།།</span><br>
 
3. /[[ming dang gzugs]] [[ni]] [[chags]]* [[gyur na]]/<br>
/[[skye mched drug]] [[ni]] [['byung bar 'gyur]]/<br>
/[[skye mched drug]] [[la brten nas]] [[ni]]/<br>
/[[reg pa]] [[yang dag 'byung]] [[bar]] [['gyur]]//
 
['''Lha.''' *[['chags]]]
 
3. When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs.
 
_________________________________
 
<span class=TibUni18>།མིང་དང་གཟུགས་དང་དྲན་བྱེད་ལ།</span><br>
 
<span class=TibUni18>།བརྟེན་ནས་སྐྱེ་བ་ཁོ་ན་སྟེ།</span><br>
 
<span class=TibUni18>།དེ་ལྟར་མིང་དང་གཟུགས་བརྟེན་ནས།</span><br>
 
<span class=TibUni18>།རྣམ་པར་ཤེས་པ་སྐྱེ་བར་འགྱུར།།</span><br>
 
4. /*[[ming dang gzugs]] [[dang]] [[dran byed]] [[la]]/<br>
/[[brten nas skye ba]] [[kho na]] [[ste]]/<br>
/[[de ltar]] **[[ming dang gzugs]] [[brten nas]]/<br>
/[[rnam par shes pa]] [[skye bar 'gyur]]//
 
['''Ts.''', '''Lha.''' *[[mig]]. '''Lha.''' **[[mig]] - '''Ts.''' has [[ming]]] - [Skt. has ''caksuh'' ('caksus' = seeing, clearness, light; the act or faculty of seeing ) and ''nama'' (name;  i.e. named , called ) resp.]
 
4. Just as [it] only arises in dependence on the eye, [visual] form and attention, so consciousness arises in dependence on name and form.
 
[ [[Tsongkhapa]] has a rather tortured way of explaining this; he compares the arising of visual consciousness from the dominant, object and immediate conditions (i.e. eye, visual form and attention) with its arising from name (= attention) and form ( = eye and visual form). But since he equates nama with the latter four [[skandha]]s, he is forced to imply that [[vijnana]] arises from vijnana, i.e. A is the cause of A. No doubt Tibetans would explain this away by arguing that A is the cause of A+1 etc., but this is not convincing in context. Tsongkhapa seems unaware that nowhere in the early canon does the Buddha include vijnana in nama. [[Nagarjuna]], however, does seem to follow this early tradition here.]
 
_________________________________
 
<span class=TibUni18>།མིག་དང་གཟུགས་དང་རྣམ་པར་ཤེས།</span><br>
 
<span class=TibUni18>།གསུམ་པོ་འདུས་པ་གང་ཡིན་པ།</span><br>
 
<span class=TibUni18>།དེ་ནི་རེག་པའོ་རེག་དེ་ལས།</span><br>
 
<span class=TibUni18>།ཚོར་བ་ཀུན་ཏུ་འབྱུང་བར་འགྱུར།།</span><br>
 
5. /[[mig]] [[dang]] [[gzugs]] [[dang]] [[rnam par shes]]/<br>
/[[gsum po]] [['dus pa]] [[gang yin pa]]/<br>
/[[de ni]] [[reg pa]][['o]] [[reg]] [[de las]]/<br>
/[[tshor ba]] [[kun tu 'byung ba]]r [['gyur]]//
 
5. The gathering of the three: eye and [visual] form and consciousness, that is "impact." From impact feeling totally arises.
 
_________________________________
 
<span class=TibUni18>།ཚོར་བའི་རྐྱེན་གྱིས་སྲེད་པ་སྟེ།</span><br>
 
<span class=TibUni18>།ཚོར་བའི་དོན་དུ་སྲེད་པར་འགྱུར།</span><br>
 
<span class=TibUni18>།སྲེད་པར་གྱུར་ན་ཉེ་བར་ལེན།</span><br>
 
<span class=TibUni18>།རྣམ་པ་བཞི་པོ་ཉེར་ལེན་འགྱུར།།</span><br>
 
6. /[[tshor ba'i]] [[rkyen gyis]] [[sred pa]] [[ste]]/<br>
/[[tshor ba'i]] [[don du]] [[sred pa]]r [['gyur]]/<br>
/[[sred pa]]r [[gyur na]]* [[nye bar]] [[len]]/<br>
/[[rnam pa bzhi]] [[po]] [[nyer len]] [['gyur]]//
 
['''Lha.''' *[[nas]]]
 
6. Due to the condition of feeling, there is craving; one craves for what is felt. When one craves, one clings to the four aspects of clinging [sense objects, views, morals and rules, and views of self].
 
_________________________________
 
<span class=TibUni18>།ཉེར་ལེན་ཡོད་ན་ལེན་པ་པོའི།</span><br>
 
<span class=TibUni18>།སྲིད་པ་རབ་ཏུ་འབྱུང་བར་འགྱུར།</span><br>
 
<span class=TibUni18>།གལ་ཏེ་ཉེ་བར་ལེན་མེད་ན།</span><br>
 
<span class=TibUni18>།གྲོལ་བར་འགྱུར་ཏེ་སྲིད་མི་འགྱུར།།</span><br>
 
7. /[[nyer len]] [[yod na]] [[len pa po]]'i/<br>
/[[srid pa]] *[[rab tu 'byung ba]]r [['gyur]]/<br>
/[[gal te]] [[nye bar]] [[len med]] [[na]]/<br>
/[[grol bar 'gyur]] [[te]] [[srid]] [[mi 'gyur]]//
 
['''Lha.''' *[[kun tu]]]
 
7. When there is clinging, the becoming of the clinger fully arises. When there is no clinging, one is freed; there is no [more] becoming.
 
_________________________________
 
<span class=TibUni18>།སྲིད་པ་དེ་ཡང་ཕུང་པོ་ལྔ།</span><br>
 
<span class=TibUni18>།སྲིད་པ་ལས་ནི་སྐྱེ་བར་འགྱུར།</span><br>
 
<span class=TibUni18>།རྒ་ཤི་དང་ནི་མྱ་ངན་དང།</span><br>
 
<span class=TibUni18>།སྨྲེ་སྔགས་འདོན་བཅས་སྡུག་བསྔལ་དང།།</span><br>
 
8. /[[srid pa]] [[de yang]] [[phung po lnga]]/<br>
/[[srid pa]] [[las]] [[ni]] [[skye bar 'gyur]]*/<br>
/[[rga shi]] [[dang]] [[ni]] [[mya ngan]] [[dang]]/<br>
/[[smre sngags 'don]] [[bcas]] [[sdug bsngal]] [[dang]]//
 
['''Lha.''' *[['byung]]]
 
8. Becoming is the five aggregates; from becoming one is born. Aging, death, torment, lamentation, pain,
 
_________________________________
 
<span class=TibUni18>།ཡིད་མི་བདེ་དང་འཁྲུག་པ་རྣམས།</span><br>
 
<span class=TibUni18>།དེ་དག་སྐྱེ་ལས་རབ་ཏུ་འབྱུང།</span><br>
 
<span class=TibUni18>།དེ་ལྟར་སྡུག་བསྔལ་ཕུང་པོ་ནི།</span><br>
 
<span class=TibUni18>།འབའ་ཞིག་པ་འདི་འབྱུང་བར་འགྱུར།།</span><br>
 
9. /[[yid mi bde]] [[dang]] [['khrug pa]] [[rnams]]/<br>
/[[de dag]] [[skye]] [[las]] [[rab tu 'byung]]/<br>
/[[de ltar]] [[sdug bsngal phung po]] [[ni]]/<br>
/[['ba' zhig]] [[pa]]* [['di]] [['byung bar 'gyur]]//
 
['''Lha.''' *[[po]]]
 
9. Mental unhappiness, anxiety: these vividly emerge from birth. Likewise, the entire mass of anguish emerges.
 
_________________________________
 
<span class=TibUni18>།འཁོར་བའི་རྩ་བ་འདུ་བྱེད་དེ།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་མཁས་རྣམས་འདུ་མི་བྱེད།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་མི་མཁས་བྱེད་པོ་ཡིན།</span><br>
 
<span class=TibUni18>།མཁས་མིན་དེ་ཉིད་མཐོང་ཕྱིར་རོ།།</span><br>
 
10. /[['khor ba'i rtsa ba]] [['du byed]] [[de]]/<br>
/[[de phyir]] *[[mkhas rnams]] [['du mi byed]]/<br>
/[[de phyir]] [[mi mkhas]] [[byed po]] [[yin]]/<br>
/[[mkhas]] [[min]]** [[de nyid]] [[mthong]] [[phyir]] [[ro]]//
 
['''Lha.''' *[[khams]] **[[pas]]]
 
10. The root of life is formative impulses. Therefore, the wise do not form impulses. Therefore, the unwise are formers, but not the wise since they see reality.
 
([[mi mkhas]] = Skt. avidvan = the ignorant)
 
_________________________________
 
<span class=TibUni18>།མ་རིག་འགགས་པར་གྱུར་ན་ནི།</span><br>
 
<span class=TibUni18>།འདུ་བྱེད་རྣམས་ཀྱང་འབྱུང་མི་འགྱུར།</span><br>
 
<span class=TibUni18>།མ་རིག་འགག་པར་འགྱུར་བ་ནི།</span><br>
 
<span class=TibUni18>།ཤེས་པས་དེ་ཉིད་བསྒོམས་པས་སོ།།</span><br>
 
11. /[[ma rig]] [['gags pa]]r [[gyur na]] [[ni]]/<br>
/[['du byed]] *[[rnams]] **[[kyang]] [['byung]] [[mi 'gyur]]/<br>
/[[ma rig]] [['gag pa]]r [['gyur ba]] [[ni]]/<br>
/[[shes pas]] [[de nyid]] [[bsgoms pas]] [[so]]//
 
['''Lha.''' *[[rnam]] **[[kun]]]
 
11. When ignorance stops, formative impulses too do not occur. The stopping of ignorance [comes] through practising that with understanding.
 
_________________________________
 
<span class=TibUni18>།དེ་དང་དེ་ནི་འགགས་གྱུར་པས།</span><br>
 
<span class=TibUni18>།དེ་དང་དེ་ནི་མངོན་མི་འབྱུང།</span><br>
 
<span class=TibUni18>།སྡུག་བསྔལ་ཕུང་པོ་འབའ་ཞིག་པ།</span><br>
 
<span class=TibUni18>།དེ་ནི་དེ་ལྟར་ཡང་དག་འགག།།</span><br>
 
12. /[[de dang de]] [[ni]] [['gags]] [[gyur pa]]s/<br>
/[[de dang de]] [[ni]] [[mngon]] [[mi 'byung]]/<br>
/[[sdug bsngal phung po]] [['ba' zhig]] [[pa]]*/<br>
/[[de ni]] [[de ltar yang]] [[dag]] [['gag]]**//
 
['''Lha.''' *[[po]] **[[dgab]] = (corrupt)]
 
12. By the stopping of the former, the latter will clearly not occur. The entire mass of anguish will likewise completely stop.
 
_________________________________________
 
<span class=TibUni18>།སྲིད་པའི་ཡན་ལག་བཅུ་གཉིས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་ཉི་ཤུ་དྲུག་པའོ།།</span><br>
 
/[[srid pa'i yan lag]] [[bcu gnyis]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[nyi shu]] [[drug pa]][['o]]//
 
[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]]

Latest revision as of 14:35, 21 September 2009

Redirect to:

Retrieved from "https://rywiki.tsadra.org/index.php?title=Variegated_Great_Treasury_Scripture&oldid=443556"