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Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links.
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6. Investigation of Desire and the Desirous One
'''Chapter 6. Investigation of Desire and the Desirous One'''
 
'''''(Addiction)''''' - [[zhen pa]]
 
________________________________


(Addiction)
<span class=TibUni18>།གལ་ཏེ་འདོད་ཆགས་སྔ་རོལ་ན།</span><br>


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/
<span class=TibUni18>།འདོད་ཆགས་མེད་པའི་ཆགས་ཡོད་ན།</span><br>
 
<span class=TibUni18>།དེ་ལ་བརྟེན་ནས་འདོད་ཆགས་ཡོད།</span><br>
 
<span class=TibUni18>།ཆགས་ཡོད་འདོད་ཆགས་ཡོད་པར་འགྱུར།།</span><br>
 
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*//'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.]
<span class=TibUni18>།ཆགས་པ་ཡོད་པར་འགྱུར་ནའང*།</span><br>


<span class=TibUni18>།འདོད་ཆགས་ཡོད་པར་ག་ལ་འགྱུར།</span><br>
 
<span class=TibUni18>།ཆགས་པ་ལ་ཡང་འདོད་ཆགས་ནི།</span><br>
 
<span class=TibUni18>།ཡོད་དམ་མེད་ཀྱང་རིམ་པ་མཚུངས།།</span><br>
 
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. /'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/
________________________________
 
<span class=TibUni18>།འདོད་ཆགས་དང་ནི་ཆགས་པ་དག།</span><br>
 
<span class=TibUni18>།ལྷན་ཅིག་ཉིད་དུ་སྐྱེ་མི་རིགས།</span><br>
 
<span class=TibUni18>།འདི་ལྟར་འདོད་ཆགས་ཆགས་པ་དག།</span><br>
 
<span class=TibUni18>།ཕན་ཚུན་ལྟོས་པ་མེད་པར་འགྱུར།།</span><br>
 
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. /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/
________________________________
 
<span class=TibUni18>།གཅིག་ཉིད་ལྷན་ཅིག་ཉིད་མེད་དེ།</span><br>
 
<span class=TibUni18>།དེ་ཉིད་དེ་དང་ལྷན་ཅིག་མིན།</span><br>
 
<span class=TibUni18>།ཅི་སྟེ་ཐ་དད་ཉིད་ཡིན་ན།</span><br>
 
<span class=TibUni18>།ལྷན་ཅིག་ཉིད་དུ་ཇི་ལྟར་འགྱུར།།</span><br>
 
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. /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/
________________________________
 
<span class=TibUni18>།གལ་ཏེ་གཅིག་པུ་ལྷན་ཅིག་ན།</span><br>
 
<span class=TibUni18>།གརོགས་་མེད་པར་ཡང་དེར་འགྱུར་རོ།</span><br>
 
<span class=TibUni18>།གལ་ཏེ་ཐ་དད་ལྷན་ཅིག་ན།</span><br>
 
<span class=TibUni18>།གྲོགས་མེད་པར་ཡང་དེར་འགྱུར་རོ</span><br>
 
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, G [and 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.]
[[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.]
 
________________________________
 
<span class=TibUni18>།གལ་ཏེ་ཐ་དད་ལྷན་ཅིག་ན།</span><br>
 
<span class=TibUni18>།ཅི་གོ་འདོད་ཆགས་ཆགས་པ་དག།</span><br>
 
<span class=TibUni18>།ཐ་དད་ཉིད་དུ་གྲུབ་འགྱུར་རམ།</span><br>


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/
<span class=TibUni18>།དེས་ན་དེ་གཉིས་ལྷན་ཅིག་འགྱུར།།</span><br>
 
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. /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/
________________________________
 
<span class=TibUni18>།གལ་ཏེ་འདོད་ཆགས་ཆགས་པ་དག།</span><br>
 
<span class=TibUni18>།ཐ་དད་ཉིད་དུ་གྲུབ་གྱུར་ན།</span><br>
 
<span class=TibUni18>།དེ་དག་ལྷན་ཅིག་ཉིད་དུ་ནི།</span><br>
 
<span class=TibUni18>།ཅི་ཡི་ཕྱིར་ན་ཡོངས་སུ་རྟོག།།</span><br>
 
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. /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/
________________________________
 
<span class=TibUni18>།ཐ་དད་གྲུབ་པར་མ་གྱུར་པས།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་ལྷན་ཅིག་འདོད་བྱེད་ན།</span><br>
 
<span class=TibUni18>།ལྷན་ཅིག་རབ་ཏུ་གྲུབ་པའི་ཕྱིར།</span><br>
 
<span class=TibUni18>།ཐ་དད་ཉིད་དུ་ཡང་འདོད་དམ།།</span><br>
 
8. [[tha dad]] [[grub pa]]r [[ma gyur pa]]s/<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. /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/
________________________________
 
<span class=TibUni18>།ཐ་དད་དངོས་པོ་མ་གྲུབ་པས།</span><br>
 
<span class=TibUni18>།ལྷན་ཅིག་དངོས་པོ་འགྲུབ་མི་འགྱུར།</span><br>
 
<span class=TibUni18>།ཐ་དད་དངོས་པོ་གང་ཡོད་ན།</span><br>
 
<span class=TibUni18>།ལྷན་ཅིག་དངོས་པོར་འདོད་པར་བྱེད།།</span><br>
 
9. [[tha dad]] [[dngos po]] [[ma grub pa]]s/<br>
[[lhan cig]] [[dngos po]] [['grub]] [[mi 'gyur]]/<br>
[[tha dad]] [[dngos po]] [[gang yod]] [[na]]/<br>
[[lhan cig]] [[dngos por 'dod pa]]r [[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. /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/
________________________________
 
<span class=TibUni18>།དེ་ལྟར་འདོད་ཆགས་ཆགས་པ་དག།</span><br>
 
<span class=TibUni18>།ལྷན་ཅིག་ལྷན་ཅིག་མིན་མི་འགྲུབ།</span><br>
 
<span class=TibUni18>།འདོད་ཆགས་བཞིན་དུ་ཆོས་རྣམས་ཀུན།</span><br>
 
<span class=TibUni18>།ལྷན་ཅིག་ལྷན་ཅིག་མིན་མི་འགྲུབ།།</span><br>
 
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 “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.]
['''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.]
 
________________________________
 
<span class=TibUni18>།འདོད་ཆགས་དང་ཆགས་པ་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་དྲུག་པའོ།།</span>


'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>
----
[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]]

Latest revision as of 23:13, 10 November 2009

Return to main page "Mulamadhyamakakarika: Verses from the Centre" for information and links.

(return to list of Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre")

Chapter 6. Investigation of Desire and the Desirous One

(Addiction) - zhen pa

________________________________

།གལ་ཏེ་འདོད་ཆགས་སྔ་རོལ་ན།

།འདོད་ཆགས་མེད་པའི་ཆགས་ཡོད་ན།

།དེ་ལ་བརྟེན་ནས་འདོད་ཆགས་ཡོད།

།ཆགས་ཡོད་འདོད་ཆགས་ཡོད་པར་འགྱུར།།

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.

________________________________

།ཆགས་པ་ཡོད་པར་འགྱུར་ནའང*།

།འདོད་ཆགས་ཡོད་པར་ག་ལ་འགྱུར།

།ཆགས་པ་ལ་ཡང་འདོད་ཆགས་ནི།

།ཡོད་དམ་མེད་ཀྱང་རིམ་པ་མཚུངས།།

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.

________________________________

།འདོད་ཆགས་དང་ནི་ཆགས་པ་དག།

།ལྷན་ཅིག་ཉིད་དུ་སྐྱེ་མི་རིགས།

།འདི་ལྟར་འདོད་ཆགས་ཆགས་པ་དག།

།ཕན་ཚུན་ལྟོས་པ་མེད་པར་འགྱུར།།

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.

________________________________

།གཅིག་ཉིད་ལྷན་ཅིག་ཉིད་མེད་དེ།

།དེ་ཉིད་དེ་དང་ལྷན་ཅིག་མིན།

།ཅི་སྟེ་ཐ་དད་ཉིད་ཡིན་ན།

།ལྷན་ཅིག་ཉིད་དུ་ཇི་ལྟར་འགྱུར།།

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?

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།གལ་ཏེ་གཅིག་པུ་ལྷན་ཅིག་ན།

།གརོགས་་མེད་པར་ཡང་དེར་འགྱུར་རོ།

།གལ་ཏེ་ཐ་དད་ལྷན་ཅིག་ན།

།གྲོགས་མེད་པར་ཡང་དེར་འགྱུར་རོ

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.]

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།གལ་ཏེ་ཐ་དད་ལྷན་ཅིག་ན།

།ཅི་གོ་འདོད་ཆགས་ཆགས་པ་དག།

།ཐ་དད་ཉིད་དུ་གྲུབ་འགྱུར་རམ།

།དེས་ན་དེ་གཉིས་ལྷན་ཅིག་འགྱུར།།

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].

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།གལ་ཏེ་འདོད་ཆགས་ཆགས་པ་དག།

།ཐ་དད་ཉིད་དུ་གྲུབ་གྱུར་ན།

།དེ་དག་ལྷན་ཅིག་ཉིད་དུ་ནི།

།ཅི་ཡི་ཕྱིར་ན་ཡོངས་སུ་རྟོག།།

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?

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།ཐ་དད་གྲུབ་པར་མ་གྱུར་པས།

།དེ་ཕྱིར་ལྷན་ཅིག་འདོད་བྱེད་ན།

།ལྷན་ཅིག་རབ་ཏུ་གྲུབ་པའི་ཕྱིར།

།ཐ་དད་ཉིད་དུ་ཡང་འདོད་དམ།།

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?

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།ཐ་དད་དངོས་པོ་མ་གྲུབ་པས།

།ལྷན་ཅིག་དངོས་པོ་འགྲུབ་མི་འགྱུར།

།ཐ་དད་དངོས་པོ་གང་ཡོད་ན།

།ལྷན་ཅིག་དངོས་པོར་འདོད་པར་བྱེད།།

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.

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།དེ་ལྟར་འདོད་ཆགས་ཆགས་པ་དག།

།ལྷན་ཅིག་ལྷན་ཅིག་མིན་མི་འགྲུབ།

།འདོད་ཆགས་བཞིན་དུ་ཆོས་རྣམས་ཀུན།

།ལྷན་ཅིག་ལྷན་ཅིག་མིན་མི་འགྲུབ།།

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.]

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།འདོད་ཆགས་དང་ཆགས་པ་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་དྲུག་པའོ།།

'dod chags dang chags pa brtag pa zhes bya ba ste rab tu byed pa drug pa'o //

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