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23. Investigation of Error
Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links.


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


1. /'dod chags zhe sdang gti mug rnams //kun tu rtog las 'byung bar gsungs //sdug dang mi sdug phyin ci log //brten pa nyid las kun tu 'byung/
'''Chapter 23. Investigation of Error'''
 
'''''(Confusion)'''''
 
_________________________________
 
<span class=TibUni18>།འདོད་ཆགས་ཞེ་སྡང་གཏི་མུག་རྣམས།</span><br>
 
<span class=TibUni18>།ཀུན་ཏུ་རྟོག་ལས་འབྱུང་བར་གསུངས།</span><br>
 
<span class=TibUni18>།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།</span><br>
 
<span class=TibUni18>།བརྟེན་པ་ཉིད་ལས་ཀུན་ཏུ་འབྱུང།།</span><br>
 
1. /[['dod chags zhe sdang gti mug]]* [[rnams]]/<br>
/[[kun tu rtog]] [[las 'byung ba]]r [[gsungs]]/<br>
/[[sdug]] [[dang]] [[mi sdug]] [[phyin ci log]]/<br>
/[[brten pa]] [[nyid las]] [[kun tu 'byung]]//
 
*also [[chags sdang rmongs gsum]]


1. It is said that desire, hatred, stupidity arise from conceptuality; they arise in dependence on the pleasant, the unpleasant and confusion. [they arise in dependence on confusion about the pleasant and unpleasant]
1. It is said that desire, hatred, stupidity arise from conceptuality; they arise in dependence on the pleasant, the unpleasant and confusion. [they arise in dependence on confusion about the pleasant and unpleasant]


[K. 312 reads: “perversions regarding the pleasant and unpleasant (i.e. confusing pleasure and displeasure”) for l.c. (Inada and Streng agree.) Chandrakirti and Tsongkhapa differ. My tr. follows Ts. 383. The Tibetan could be read either way. The Skt. translation develops the meaning of conceptuality. C. and Ts. quote the rten ‘brel gyi mdo: “What is the cause of ignorance? Inappropriate attention. Stupidity arises from corrupt attention (yid la byed pa rnyog pa).”]
['''K.''' 312 reads: "perversions regarding the pleasant and unpleasant (i.e. confusing pleasure and displeasure") for l.c. (Inada and Streng agree.) [[Chandrakirti]] and [[Tsongkhapa]] differ. My tr. follows '''Ts.''' 383. The Tibetan could be read either way. The Skt. translation develops the meaning of conceptuality. '''Cs.''' and '''Ts.''' quote the [[rten 'brel]] [[gyi]] [[mdo]]: "What is the cause of ignorance? Inappropriate attention. Stupidity arises from corrupt attention ([[yid la byed pa]] [[rnyog pa]])."]


2. /gang dag sdug dang mi sdug dang //phyin ci log las brten 'byung ba //de dag rang bzhin las med de //de phyir nyon mongs yang dag med /
_________________________________
 
<span class=TibUni18>།གང་དག་སྡུག་དང་མི་སྡུག་དང།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ལས་བརྟེན་འབྱུང་བ།</span><br>
 
<span class=TibUni18>།དེ་དག་རང་བཞིན་ལས་མེད་དེ།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་ཉོན་མོངས་ཡང་དག་མེད།།</span><br>
 
2. /[[gang dag]] [[sdug]] [[dang]] [[mi sdug]] [[dang]]/<br>
/[[phyin ci log]] [[las]] [[brten]] [['byung ba]]/<br>
/[[de dag]] [[rang bzhin]] [[las med]] [[de]]/<br>
/[[de phyir]] [[nyon mongs]] [[yang dag]] [[med]]//


2. Whatever arises in dependence upon the pleasant, the unpleasant and confusion, (whatever arises in dependence on confusion about the pleasant and unpleasant) they have no own-nature, therefore, afflictions do not really exist (do not exist in themselves).
2. Whatever arises in dependence upon the pleasant, the unpleasant and confusion, (whatever arises in dependence on confusion about the pleasant and unpleasant) they have no own-nature, therefore, afflictions do not really exist (do not exist in themselves).


[Although the Tibetan supports this reading by adding dang before phyin ci log (thereby making error the third item of a list), the Skt. repeats the exact wording of v.1. Ts. 384 notes the different commentarial glosses on these two verses.]
[Although the Tibetan supports this reading by adding [[dang]] before [[phyin ci log]] (thereby making error the third item of a list), the Skt. repeats the exact wording of v.1. '''Ts.''' 384 notes the different commentarial glosses on these two verses.]
 
_________________________________
 
<span class=TibUni18>།བདག་གི་ཡོད་ཉིད་མེད་ཉིད་ནི།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ཡང་གྲུབ་པ་མེད།</span><br>


3. /bdag gi yod nyid med nyid ni //ji lta bur yang grub pa med //de med nyon mongs rnams kyi ni //yod nyid med nyid ji ltar 'grub /
<span class=TibUni18>།དེ་མེད་ཉོན་མོངས་རྣམས་ཀྱི་ནི།</span><br>
 
<span class=TibUni18>།ཡོད་ཉིད་མེད་ཉིད་ཇི་ལྟར་འགྲུབ།།</span><br>
 
3. /[[bdag gi]] [[yod]] [[nyid]] [[med nyid]] [[ni]]/<br>
/[[ji lta bu]]r [[yang]] [[grub pa med]]/<br>
/[[de]] [[med]] [[nyon mongs]] [[rnams]] [[kyi]] [[ni]]/<br>
/[[yod]] [[nyid]] [[med nyid]] [[ji ltar]] [['grub]]//


3. The existence or non-existence of self is not established in any way. Without that, how can the existence or non-existence of afflictions be established?
3. The existence or non-existence of self is not established in any way. Without that, how can the existence or non-existence of afflictions be established?


4. /nyon mongs de* dag gang gi yin //de yang grub pa yod ma yin //'ga' med par ni gang gi yang //nyon mongs pa dag yod ma yin /
_________________________________
 
<span class=TibUni18>།ཉོན་མོངས་དེ་དག་གང་གི་ཡིན།</span><br>
 
<span class=TibUni18>།དེ་ཡང་གྲུབ་པ་ཡོད་མ་ཡིན།</span><br>
 
<span class=TibUni18>།འགའ་མེད་པར་ནི་གང་གི་ཡང།</span><br>
 
<span class=TibUni18>།ཉོན་མོངས་པ་དག་ཡོད་མ་ཡིན།།</span><br>
 
4. /[[nyon mongs]] [[de dag]]* [[gang gi]] [[yin]]/<br>
/[[de yang]] [[grub pa]] [[yod ma yin]]/<br>
/[['ga' med pa]]r [[ni]] [[gang gi yang]]/<br>
/[[nyon mongs pa]] [[dag]] [[yod ma yin]]//
 
[* '''Ts.''' and '''Lha.''' [['di dag]]]
 
4. These afflictions are someone's. But that [someone] is not established. Without [someone], the afflictions are not anyone's.
 
_________________________________
 
<span class=TibUni18>།རང་ལུས་ལྟ་བཞིན་ཉོན་མོངས་རྣམས།</span><br>
 
<span class=TibUni18>།ཉོན་མོངས་ཅན་ལ་རྣམ་ལྔར་མེད།</span><br>
 
<span class=TibUni18>།རང་ལུས་ལྟ་བཞིན་ཉོན་མོངས་ཅན།</span><br>
 
<span class=TibUni18>།ཉོན་མོངས་པ་ལ་རྣམ་ལྔར་མེད།།</span><br>
 
5. /[[rang lus]] [[lta bzhin]] [[nyon mongs]] [[rnams]]/<br>
/[[nyon mongs can]] [[la]] [[rnam lnga]]r [[med]]/<br>
/[[rang lus]] [[lta bzhin]] [[nyon mongs can]]/<br>
/[[nyon mongs pa]] [[la]] [[rnam lnga]]r [[med]]//
 
5. Like [the self apprehended in] the view of one's own body, the afflictions do not exist in five ways in the afflicted. Like [the self apprehended in] the view of one's own body, the afflicted does not exist in five ways in the afflictions.


[* Ts. and Lha. ‘di]
_________________________________


<span class=TibUni18>།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།</span><br>


4. These afflictions are someone’s. But that [someone] is not established. Without [someone], the afflictions are not anyone’s.
<span class=TibUni18>།རང་བཞིན་ལས་ནི་ཡོད་མིན་ན།</span><br>


5. /rang lus lta bzhin nyon mongs rnams //nyon mongs can la rnam lngar med //rang lus lta bzhin nyon mongs can //nyon mongs pa la rnam lngar med /
<span class=TibUni18>།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།</span><br>


5. Like [the self apprehended in] the view of one’s own body, the afflictions do not exist in five ways in the afflicted. Like [the self apprehended in] the view of one’s own body, the afflicted does not exist in five ways in the afflictions.
<span class=TibUni18>།བརྟེན་ནས་ཉོན་མོངས་གང་དག་ཡིན།།</span><br>


6. /sdug dang mi sdug phyin ci log //rang bzhin las ni yod min na //sdug dang mi sdug phyin ci log //brten nas nyon mongs gang dag yin /
6. /[[sdug]] [[dang]] [[mi sdug]] [[phyin ci log]]/<br>
/[[rang bzhin]] [[las]] [[ni]] [[yod min]] [[na]]/<br>
/[[sdug]] [[dang]] [[mi sdug]] [[phyin ci log]]/<br>
/[[brten nas]] [[nyon mongs]] [[gang dag]] [[yin]]//


6. If confusion about the pleasant and unpleasant does not exist from its own nature, what afflictions can depend on confusion about the pleasant and unpleasant?  
6. If confusion about the pleasant and unpleasant does not exist from its own nature, what afflictions can depend on confusion about the pleasant and unpleasant?  


7. /gzugs sgra ro dang reg pa dang //dri dang chos dag rnam drug ni //gzhi ste 'dod chags zhe sdang dang //gti mug gi ni yin par brtags /
_________________________________
 
<span class=TibUni18>།གཟུགས་སྒྲ་རོ་དང་རེག་པ་དང།</span><br>
 
<span class=TibUni18>།དྲི་དང་ཆོས་དག་རྣམ་དྲུག་ནི།</span><br>
 
<span class=TibUni18>།གཞི་སྟེ་འདོད་ཆགས་ཞེ་སྡང་དང།</span><br>
 
<span class=TibUni18>།གཏི་མུག་གི་ནི་ཡིན་པར་བརྟགས།།</span><br>
 
7. /[[gzugs sgra]] [[ro]] [[dang]] [[reg pa]] [[dang]]/<br>
/[[dri]] [[dang]] [[chos]] [[dag]] [[rnam]] [[drug]] [[ni]]/<br>
/[[gzhi]] [[ste]] [['dod chags]] [[zhe sdang]] [[dang]]/<br>
/[[gti mug]] [[gi]] [[ni]] [[yin par]] [[brtags]]//


7. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these six are conceived as the basis of desire, hatred and stupidity.
7. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these six are conceived as the basis of desire, hatred and stupidity.


8. /gzugs sgra ro dang reg pa dang, //dri dang chos dag 'ba' zhig ste //dri za'i grong khyer lta bu dang //smig rgyu rmi lam 'dra ba yin /
_________________________________


8. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these are like gandharva-cities and similar to mirages, dreams.
<span class=TibUni18>།གཟུགས་སྒྲ་རོ་དང་རེག་པ་དང།</span><br>


9. /sgyu ma'i skyes bu lta bu dang //gzugs brnyan 'dra ba de dag la //sdug pa dang ni mi sdug pa //'byung bar yang ni ga la 'gyur /
<span class=TibUni18>།དྲི་དང་ཆོས་དག་འབའ་ཞིག་སྟེ།</span><br>
 
<span class=TibUni18>།དྲི་ཟའི་གྲོང་ཁྱེར་ལྟ་བུ་དང།</span><br>
 
<span class=TibUni18>།སྨིག་རྒྱུ་རྨི་ལམ་འདྲ་བ་ཡིན།།</span><br>
 
8. /[[gzugs sgra]] [[ro]] [[dang]] [[reg pa]] [[dang]]/<br>
/[[dri]] [[dang]] [[chos]] [[dag]] [['ba' zhig]] [[ste]]/<br>
/[[dri za'i grong khyer]] [[lta bu]] [[dang]]/<br>
/[[smig rgyu]] [[rmi lam 'dra ba]] [[yin]]//
 
8. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these are like gandharva-cities ([[dri za'i grong khyer]]) and similar to mirages, dreams.
 
_________________________________
 
<span class=TibUni18>།སྒྱུ་མའི་སྐྱེས་བུ་ལྟ་བུ་དང།</span><br>
 
<span class=TibUni18>།གཟུགས་བརྙན་འདྲ་བ་དེ་དག་ལ།</span><br>
 
<span class=TibUni18>།སྡུག་པ་དང་ནི་མི་སྡུག་པ།</span><br>
 
<span class=TibUni18>།འབྱུང་བར་ཡང་ནི་ག་ལ་འགྱུར།།</span><br>
 
9. /[[sgyu ma'i skyes bu]] [[lta bu]] [[dang]]/<br>
/[[gzugs brnyan]] [['dra ba]] [[de dag]] [[la]]/<br>
/[[sdug pa]] [[dang]] [[ni]] [[mi sdug pa]]/<br>
/[['byung bar]] [[yang]] [[ni]] [[ga la 'gyur]]//


9. How can the pleasant and unpleasant occur in those [things] which are like phantoms and similar to reflections?
9. How can the pleasant and unpleasant occur in those [things] which are like phantoms and similar to reflections?


[K. 317 takes this to mean “how can pleasure or displeasure arise in people who are like illusions etc.” This makes little sense in context, and the word “people” is not in the original. G. hedges his bets and opts for ambiguity. Ts. 387 explains this as a question about how the “marks” (mtshan ma) of pleasure and displeasure can occur in the six sense objects. So: how can the features of likeability and unlikeability occur in the objects themselves?]
['''K.''' 317 takes this to mean "how can pleasure or displeasure arise in people who are like illusions etc." This makes little sense in context, and the word "people" is not in the original. G. hedges his bets and opts for ambiguity. '''Ts.''' 387 explains this as a question about how the "marks" ([[mtshan ma]]) of pleasure and displeasure can occur in the six sense objects. So: how can the features of likeability and unlikeability occur in the objects themselves?]
 
_________________________________


10. /gang la brten nas sdug pa zhes //gdags par bya ba mi sdug pa //sdug la mi ltos yod min pas //de phyir sdug pa 'thad ma yin /
<span class=TibUni18>།གང་ལ་བརྟེན་ནས་སྡུག་པ་ཞེས།</span><br>


10. Something is called “pleasant” in dependence on the unpleasant. Since that would not exist without relation to the pleasant, therefore, the pleasant is not tenable.
<span class=TibUni18>།གདགས་པར་བྱ་བ་མི་སྡུག་པ།</span><br>


11. /gang la brten nas mi sdug par //gdags par bya ba sdug pa ni //mi sdug mi ltos yod min pas //de phyir mi sdug 'thad ma yin /
<span class=TibUni18>།སྡུག་ལ་མི་ལྟོས་ཡོད་མིན་པས།</span><br>


11. Something is called “unpleasant” in dependence on the pleasant. Since that would not exist without relation to the unpleasant, therefore, the unpleasant is not tenable.
<span class=TibUni18>།དེ་ཕྱིར་སྡུག་པ་འཐད་མ་ཡིན།།</span><br>


12. /sdug pa yod pa ma yin na //'dod chags yod par ga la 'gyur //mi sdug yod pa ma yin na //zhe sdang yod par ga la 'gyur /
10. /[[gang la brten nas]] [[sdug pa]] [[zhes]]/<br>
/[[gdags par bya]] [[ba]] [[mi sdug pa]]/<br>
/[[sdug]] [[la]] [[mi lto]]s [[yod min]] [[pas]]/<br>
/[[de phyir]] [[sdug pa]] [['thad ma yin]]//
 
10. Something is called "pleasant" in dependence on the unpleasant. Since that would not exist without relation to the pleasant, therefore, the pleasant is not tenable.
 
_________________________________
 
<span class=TibUni18>།གང་ལ་བརྟེན་ནས་མི་སྡུག་པར།</span><br>
 
<span class=TibUni18>།གདགས་པར་བྱ་བ་སྡུག་པ་ནི།</span><br>
 
<span class=TibUni18>།མི་སྡུག་མི་ལྟོས་ཡོད་མིན་པས།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་མི་སྡུག་འཐད་མ་ཡིན།།</span><br>
 
11. /[[gang la brten nas]] [[mi sdug pa]]r/<br>
/[[gdags par bya]] [[ba]] [[sdug pa]] [[ni]]/<br>
/[[mi sdug]] [[mi lto]]s [[yod min]] [[pas]]/<br>
/[[de phyir]] [[mi sdug]] [['thad ma yin]]//
 
11. Something is called "unpleasant" in dependence on the pleasant. Since that would not exist without relation to the unpleasant, therefore, the unpleasant is not tenable.
 
_________________________________
 
<span class=TibUni18>།སྡུག་པ་ཡོད་པ་མ་ཡིན་ན།</span><br>
 
<span class=TibUni18>།འདོད་ཆགས་ཡོད་པར་ག་ལ་འགྱུར།</span><br>
 
<span class=TibUni18>།མི་སྡུག་ཡོད་པ་མ་ཡིན་ན།</span><br>
 
<span class=TibUni18>།ཞེ་སྡང་ཡོད་པར་ག་ལ་འགྱུར།།</span><br>
 
12. /[[sdug pa]] [[yod pa ma yin]] [[na]]/<br>
/[['dod chags]] [[yod par]] [[ga la 'gyur]]/<br>
/[[mi sdug]] [[yod pa ma yin]] [[na]]/<br>
/[[zhe sdang]] [[yod par]] [[ga la 'gyur]]//


12. If the pleasant does not exist, how can desire exist? If the unpleasant does not exist, how can hatred exist?
12. If the pleasant does not exist, how can desire exist? If the unpleasant does not exist, how can hatred exist?


13. /gal te mi rtag rtag pa zhes //de ltar 'dzin pa log yin na //stong la mi rtag yod min pas //'dzin pa* ji ltar log pa yin /
_________________________________
 
<span class=TibUni18>།གལ་ཏེ་མི་རྟག་རྟག་པ་ཞེས།</span><br>
 
<span class=TibUni18>།དེ་ལྟར་འཛིན་པ་ལོག་ཡིན་ན།</span><br>
 
<span class=TibUni18>།སྟོང་ལ་མི་རྟག་ཡོད་མིན་པས།</span><br>
 
<span class=TibUni18>།འཛིན་པ་ཇི་ལྟར་ལོག་པ་ཡིན།།</span><br>


[*Lha. pa’ang]  
13. /[[gal te]] [[mi rtag]] [[rtag pa]] [[zhes]]/<br>
/[[de ltar]] [['dzin pa]] [[log]] [[yin na]]/<br>
/[[stong]] [[la]] [[mi rtag]] [[yod min]] [[pas]]/<br>
/[['dzin pa]]* [[ji ltar]] [[log pa]] [[yin]]//


[Ts. 389 says that the other three confusions (re: happiness, purity and self) can be substituted for that about impermanence. He gives an alternative for c-d from the “other two great commentaries”: /stong la rtag pa yod min pas//’dzin pa ji ltar log ma yin/]
[*'''Lha.''' [[pa]][['ang]]]  


['''Ts.''' 389 says that the other three confusions (re: happiness, purity and self) can be substituted for that about impermanence. He gives an alternative for c-d from the ''other two great commentaries'':<br>
/[[stong]] [[la]] [[rtag pa]] [[yod min]] [[pas]]/
/[['dzin pa]] [[ji ltar]] [[log]] [[ma yin]]//
 
13. If such an apprehension as "the impermanent is permanent" is confused, since impermanence does not exist in the empty, how can such an apprehension be confused?
 
_________________________________
 
<span class=TibUni18>།གལ་ཏེ་མི་རྟག་རྟག་གོ་ཞེས།</span><br>
 
<span class=TibUni18>།དེ་ལྟར་འཛིན་པ་ལོག་ཡིན་ན།</span><br>
 
<span class=TibUni18>།སྟོང་ལ་མི་རྟག་པའོ་ཞེས།</span><br>
 
<span class=TibUni18>།འཛིན་པའང་ཇི་ལྟར་ལོག་མ་ཡིན།།</span><br>
 
14. /[[gal te]] [[mi rtag]] [[rtag]] [[go]] [[zhes]]/<br>
/[[de ltar]] [['dzin pa]] [[log]] [[yin na]]/<br>
/[[stong]] [[la]] [[mi rtag pa]]'o [[zhes]]/<br>
/[['dzin pa]][['ang]] [[ji ltar]] [[log]] [[ma yin]]//
 
14. If such an apprehension as "the impermanent is permanent" is confused, how would the apprehension "there is impermanence in the empty" also not be confused?
 
_________________________________
 
<span class=TibUni18>།གང་གིས་འཛིན་དང་འཛིན་གང་དང།</span><br>


13. If such an apprehension as “the impermanent is permanent” is confused, since impermanence does not exist in the empty, how can such an apprehension be confused?
<span class=TibUni18>།འཛིན་པ་པོ་དང་གང་གཟུང་བ།</span><br>


14. /gal te mi rtag rtag go zhes //de ltar 'dzin pa log yin na //stong la mi rtag pa'o zhes //'dzin pa'ang ji ltar log ma yin /
<span class=TibUni18>།ཐམས་ཅད་ཉེ་བར་ཞི་བ་སྟེ།</span><br>


14. If such an apprehension as “the impermanent is permanent” is confused, how would the apprehension “there is impermanence in the empty” also not be confused?
<span class=TibUni18>།དེ་ཕྱིར་འཛིན་པ་ཡོད་མ་ཡིན།།</span><br>


15. /gang gis 'dzin dang 'dzin gang dang //'dzin pa po dang gang gzung ba //thams cad nye bar zhi ba ste //de phyir 'dzin pa yod ma yin /
15. /[[gang gis]] [['dzin]] [[dang]] [['dzin]] [[gang]] [[dang]]/<br>
/[['dzin pa]] [[po]] [[dang]] [[gang]] [[gzung ba]]/<br>
/[[thams cad]] [[nye bar zhi ba]] [[ste]]/<br>
/[[de phyir]] [['dzin pa]] [[yod ma yin]]//


15. [The means] by which one apprehends, the apprehension [itself], the apprehender and the apprehended: all are completely pacified, therefore there is no apprehending.
15. [The means] by which one apprehends, the apprehension [itself], the apprehender and the apprehended: all are completely pacified, therefore there is no apprehending.


16. /log pa'am yang dag nyid du ni //'dzin pa yod pa ma yin na //gang la phyin ci log yod cing //gang la phyin ci ma log yod /
_________________________________
 
<span class=TibUni18>།ལོག་པའམ་ཡང་དག་ཉིད་དུ་ནི།</span><br>
 
<span class=TibUni18>།འཛིན་པ་ཡོད་པ་མ་ཡིན་ན།</span><br>
 
<span class=TibUni18>།གང་ལ་ཕྱིན་ཅི་ལོག་ཡོད་ཅིང།</span><br>
 
<span class=TibUni18>།གང་ལ་ཕྱིན་ཅི་མ་ལོག་ཡོད།།</span><br>
 
16. /[[log pa]][['am]] [[yang dag nyid]] [[du]] [[ni]]/<br>
/[['dzin pa]] [[yod pa ma yin]] [[na]]/<br>
/[[gang la]] [[phyin ci log]] [[yod]] [[cing]]/<br>
/[[gang la]] [[phyin ci ma log]] [[yod]]//


16. If there is neither confused nor right apprehension, who is confused and who is not confused?  
16. If there is neither confused nor right apprehension, who is confused and who is not confused?  


17. /phyin ci log tu gyur pa la //phyin ci log dag mi srid de //phyin ci log tu ma gyur la //phyin ci log dag mi srid de //
_________________________________
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པ་ལ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཏུ་མ་གྱུར་ལ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།།</span><br>
 
17. /[[phyin ci log tu gyur pa]] [[la]]/<br>
/[[phyin ci log]] [[dag]] [[mi srid]] [[de]]/<br>
/[[phyin ci log tu]] [[ma gyur]] [[la]]/<br>
/[[phyin ci log]] [[dag]] [[mi srid]] [[de]]//


17. Confusions do not occur for those who are [already] confused; confusions do not occur for those who are not [yet] confused;
17. Confusions do not occur for those who are [already] confused; confusions do not occur for those who are not [yet] confused;


18. /phyin ci log tu gyur bzhin la //phyin ci log dag mi srid de //gang la phyin ci log srid pa //bdag nyid kyis ni rnam par dpyod /
_________________________________
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་བཞིན་ལ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།</span><br>
 
<span class=TibUni18>།གང་ལ་ཕྱིན་ཅི་ལོག་སྲིད་པ།</span><br>
 
<span class=TibUni18>།བདག་ཉིད་ཀྱིས་ནི་རྣམ་པར་དཔྱོད།།</span><br>


18. /[[phyin ci log tu]] [[gyur]] [[bzhin]] [[la]]/<br>
/[[phyin ci log]] [[dag]] [[mi srid]] [[de]]/<br>
/[[gang la]] [[phyin ci log]] [[srid pa]]/<br>
/[[bdag nyid kyis]] [[ni]] [[rnam par dpyod]]//


18. confusions do not occur for those who are being confused. For whom do confusions occur? Examine this by yourself!
18. confusions do not occur for those who are being confused. For whom do confusions occur? Examine this by yourself!


19. /phyin ci log rnams ma skyes na //ji lta bur na yod par 'gyur //phyin ci log rnams skye med na //phyin ci log can ga la yod /
_________________________________
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་རྣམས་མ་སྐྱེས་ན།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ན་ཡོད་པར་འགྱུར།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་རྣམས་སྐྱེ་མེད་ན།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཅན་ག་ལ་ཡོད།།</span><br>
 
19. /[[phyin ci log]] [[rnams]] [[ma skyes na]]/<br>
/[[ji lta bur na]] [[yod par 'gyur]]/<br>
/[[phyin ci log]] [[rnams]] [[skye med]] [[na]]/<br>
/[[phyin ci log]] [[can]] [[ga la yod]]//


19. If confusions are not born, how can they exist? If confusions are not born, where can there be someone who has confusion?
19. If confusions are not born, how can they exist? If confusions are not born, where can there be someone who has confusion?


20. /dngos po bdag las mi skye ste //gzhan las skye ba nyid ma yin //bdag dang gzhan las kyang min na //phyin ci log can ga la yod /
_________________________________
 
<span class=TibUni18>།དངོས་པོ་བདག་ལས་མི་སྐྱེ་སྟེ།</span><br>
 
<span class=TibUni18>།གཞན་ལས་སྐྱེ་བ་ཉིད་མ་ཡིན།</span><br>
 
<span class=TibUni18>།བདག་དང་གཞན་ལས་ཀྱང་མིན་ན།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཅན་ག་ལ་ཡོད།།</span><br>
 
20. /[[dngos po bdag]] [[las mi]] [[skye]] [[ste]]/<br>
/[[gzhan las skye ba]] [[nyid]] [[ma yin]]/<br>
/[[bdag dang gzhan]] [[las kyang]] [[min na]]/<br>
/[[phyin ci log]] [[can]] [[ga la yod]]//


20. Things are not born from themselves, not born from others. If they are also not from self and others, where can there be someone who has confusion?
20. Things are not born from themselves, not born from others. If they are also not from self and others, where can there be someone who has confusion?


[K. points out that this verse is missing in Kumarajiva’s translation (I. also says it’s missing from the Tibetan version) and is “almost identical with XXI: 13.” It seems redundant here.]
['''K.''' points out that this verse is missing in Kumarajiva's translation (I. also says it's missing from the Tibetan version) and is "almost identical with XXI: 13." It seems redundant here.]


21. /gal te bdag dang gtsang ba dang //rtag dang bde ba yod na ni //bdag dang gtsang dang rtag pa dang //bde ba phyin ci log ma yin /
_________________________________
 
<span class=TibUni18>།གལ་ཏེ་བདག་དང་གཙང་བ་དང།</span><br>
 
<span class=TibUni18>།རྟག་དང་བདེ་བ་ཡོད་ན་ནི།</span><br>
 
<span class=TibUni18>།བདག་དང་གཙང་དང་རྟག་པ་དང།</span><br>
 
<span class=TibUni18>།བདེ་བ་ཕྱིན་ཅི་ལོག་མ་ཡིན།།</span><br>
 
21. /[[gal te]] [[bdag]] [[dang]] [[gtsang ba]] [[dang]]/<br>
/[[rtag]] [[dang]] [[bde ba]] [[yod na]] [[ni]]/<br>
/[[bdag]] [[dang]] [[gtsang]] [[dang]] [[rtag pa]] [[dang]]/<br>
/[[bde ba]] [[phyin ci log ma yin]]//


21. If self and purity and permanence and happiness were existent, self and purity and permanence and happiness would not be confusions.
21. If self and purity and permanence and happiness were existent, self and purity and permanence and happiness would not be confusions.


22. /gal te bdag dang gtsang ba dang //rtag dang bde ba med na ni //bdag med mi gtsang mi rtag dang //sdug bsngal yod pa ma yin no /
_________________________________
 
<span class=TibUni18>།གལ་ཏེ་བདག་དང་གཙང་བ་དང།</span><br>
 
<span class=TibUni18>།རྟག་དང་བདེ་བ་མེད་ན་ནི།</span><br>
 
<span class=TibUni18>།བདག་མེད་མི་གཙང་མི་རྟག་དང།</span><br>
 
<span class=TibUni18>།སྡུག་བསྔལ་ཡོད་པ་མ་ཡིན་ནོ།།</span><br>
 
22. /[[gal te]] [[bdag]] [[dang]] [[gtsang ba]] [[dang]]/<br>
/[[rtag]] [[dang]] [[bde ba]] [[med na]] [[ni]]/<br>
/[[bdag med]] [[mi gtsang]] [[mi rtag]] [[dang]]/<br>
/[[sdug bsngal]] [[yod pa ma yin]] [[no]]//


22. If self and purity and permanence and happiness were non-existent, selflessness, impurity, impermanence and anguish would not exist.
22. If self and purity and permanence and happiness were non-existent, selflessness, impurity, impermanence and anguish would not exist.


23. /de ltar phyin ci log 'gags pas //ma rig pa ni 'gag par 'gyur //ma rig 'gags par gyur na ni //'du byed la sogs 'gag par 'gyur /
_________________________________
 
<span class=TibUni18>།དེ་ལྟར་ཕྱིན་ཅི་ལོག་འགགས་པས།</span><br>
 
<span class=TibUni18>།མ་རིག་པ་ནི་འགག་པར་འགྱུར།</span><br>
 
<span class=TibUni18>།མ་རིག་འགགས་པར་གྱུར་ན་ནི།</span><br>
 
<span class=TibUni18>།འདུ་བྱེད་ལ་སོགས་འགག་པར་འགྱུར།།</span><br>
 
23. /[[de ltar]] [[phyin ci log]] [['gags pa]]s/<br>
/[[ma rig pa]] [[ni]] [['gag pa]]r [['gyur]]/<br>
/[[ma rig]] [['gags pa]]r [[gyur na]] [[ni]]/<br>
/[['du byed]] [[la sogs]] [['gag pa]]r [['gyur]]//


23. Thus by stopping confusion, ignorance will stop. If ignorance is stopped, impulsive acts etc. will stop.
23. Thus by stopping confusion, ignorance will stop. If ignorance is stopped, impulsive acts etc. will stop.


24. /gal te la la'i nyon mongs pa //gang dag rang bzhin gyis yod na //ji lta bur na spong bar 'gyur //yod pa su zhig spong bar byed /
_________________________________
 
<span class=TibUni18>།གལ་ཏེ་ལ་ལའི་ཉོན་མོངས་པ།</span><br>
 
<span class=TibUni18>།གང་དག་རང་བཞིན་གྱིས་ཡོད་ན།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ན་སྤོང་བར་འགྱུར།</span><br>
 
<span class=TibUni18>།ཡོད་པ་སུ་ཞིག་སྤོང་བར་བྱེད།།</span><br>
 
24. /[[gal te]] [[la la]][['i]] [[nyon mongs pa]]/<br>
/[[gang dag]] [[rang bzhin gyis]] [[yod na]]/<br>
/[[ji lta bur na]] [[spong bar 'gyur]]/<br>
/[[yod pa]] [[su zhig]] [[spong bar byed]]//


24. If the afflictions of some existed by their own nature, how could they be let go of? Who can let go of what exists by nature?
24. If the afflictions of some existed by their own nature, how could they be let go of? Who can let go of what exists by nature?
Line 121: Line 435:
[Skt. gives svabhavam for yod pa in l.d]
[Skt. gives svabhavam for yod pa in l.d]


25. /gal te la la'i nyon mongs pa //gang dag rang bzhin gyis med na //ji lta bur na spong bar 'gyur //med pa su zhig spong bar byed /
_________________________________
 
<span class=TibUni18>།གལ་ཏེ་ལ་ལའི་ཉོན་མོངས་པ།</span><br>
 
<span class=TibUni18>།གང་དག་རང་བཞིན་གྱིས་མེད་ན།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ན་སྤོང་བར་འགྱུར།</span><br>
 
<span class=TibUni18>།མེད་པ་སུ་ཞིག་སྤོང་བར་བྱེད།།</span><br>
 
25. /[[gal te]] [[la la]][['i]] [[nyon mongs pa]]/<br>
/[[gang dag]] [[rang bzhin gyis]] [[med na]]/<br>
/[[ji lta bur na]] [[spong bar 'gyur]]/<br>
/[[med pa]] [[su zhig]] [[spong bar byed]]//
 
25. If the afflictions of some did not exist by their own nature, how could they be let go of? Who can let go of what does not exist?
 
_________________________________________
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་ཉི་ཤུ་གསུམ་པའོ།།</span><br>


24. If the afflictions of some did not exist by their own nature, how could they be let go of? Who can let go of what does not exist?
/[[phyin ci log]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[nyi shu]] [[gsum pa]][['o]]//


phyin ci log brtag pa zhes bya ba ste rab tu byed pa nyi shu gsum pa'o // //
[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]]

Latest revision as of 15:07, 15 November 2009

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Chapter 23. Investigation of Error

(Confusion)

_________________________________

།འདོད་ཆགས་ཞེ་སྡང་གཏི་མུག་རྣམས།

།ཀུན་ཏུ་རྟོག་ལས་འབྱུང་བར་གསུངས།

།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།

།བརྟེན་པ་ཉིད་ལས་ཀུན་ཏུ་འབྱུང།།

1. /'dod chags zhe sdang gti mug* rnams/
/kun tu rtog las 'byung bar gsungs/
/sdug dang mi sdug phyin ci log/
/brten pa nyid las kun tu 'byung//

1. It is said that desire, hatred, stupidity arise from conceptuality; they arise in dependence on the pleasant, the unpleasant and confusion. [they arise in dependence on confusion about the pleasant and unpleasant]

[K. 312 reads: "perversions regarding the pleasant and unpleasant (i.e. confusing pleasure and displeasure") for l.c. (Inada and Streng agree.) Chandrakirti and Tsongkhapa differ. My tr. follows Ts. 383. The Tibetan could be read either way. The Skt. translation develops the meaning of conceptuality. Cs. and Ts. quote the rten 'brel gyi mdo: "What is the cause of ignorance? Inappropriate attention. Stupidity arises from corrupt attention (yid la byed pa rnyog pa)."]

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།གང་དག་སྡུག་དང་མི་སྡུག་དང།

།ཕྱིན་ཅི་ལོག་ལས་བརྟེན་འབྱུང་བ།

།དེ་དག་རང་བཞིན་ལས་མེད་དེ།

།དེ་ཕྱིར་ཉོན་མོངས་ཡང་དག་མེད།།

2. /gang dag sdug dang mi sdug dang/
/phyin ci log las brten 'byung ba/
/de dag rang bzhin las med de/
/de phyir nyon mongs yang dag med//

2. Whatever arises in dependence upon the pleasant, the unpleasant and confusion, (whatever arises in dependence on confusion about the pleasant and unpleasant) they have no own-nature, therefore, afflictions do not really exist (do not exist in themselves).

[Although the Tibetan supports this reading by adding dang before phyin ci log (thereby making error the third item of a list), the Skt. repeats the exact wording of v.1. Ts. 384 notes the different commentarial glosses on these two verses.]

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།བདག་གི་ཡོད་ཉིད་མེད་ཉིད་ནི།

།ཇི་ལྟ་བུར་ཡང་གྲུབ་པ་མེད།

།དེ་མེད་ཉོན་མོངས་རྣམས་ཀྱི་ནི།

།ཡོད་ཉིད་མེད་ཉིད་ཇི་ལྟར་འགྲུབ།།

3. /bdag gi yod nyid med nyid ni/
/ji lta bur yang grub pa med/
/de med nyon mongs rnams kyi ni/
/yod nyid med nyid ji ltar 'grub//

3. The existence or non-existence of self is not established in any way. Without that, how can the existence or non-existence of afflictions be established?

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།ཉོན་མོངས་དེ་དག་གང་གི་ཡིན།

།དེ་ཡང་གྲུབ་པ་ཡོད་མ་ཡིན།

།འགའ་མེད་པར་ནི་གང་གི་ཡང།

།ཉོན་མོངས་པ་དག་ཡོད་མ་ཡིན།།

4. /nyon mongs de dag* gang gi yin/
/de yang grub pa yod ma yin/
/'ga' med par ni gang gi yang/
/nyon mongs pa dag yod ma yin//

[* Ts. and Lha. 'di dag]

4. These afflictions are someone's. But that [someone] is not established. Without [someone], the afflictions are not anyone's.

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།རང་ལུས་ལྟ་བཞིན་ཉོན་མོངས་རྣམས།

།ཉོན་མོངས་ཅན་ལ་རྣམ་ལྔར་མེད།

།རང་ལུས་ལྟ་བཞིན་ཉོན་མོངས་ཅན།

།ཉོན་མོངས་པ་ལ་རྣམ་ལྔར་མེད།།

5. /rang lus lta bzhin nyon mongs rnams/
/nyon mongs can la rnam lngar med/
/rang lus lta bzhin nyon mongs can/
/nyon mongs pa la rnam lngar med//

5. Like [the self apprehended in] the view of one's own body, the afflictions do not exist in five ways in the afflicted. Like [the self apprehended in] the view of one's own body, the afflicted does not exist in five ways in the afflictions.

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།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།

།རང་བཞིན་ལས་ནི་ཡོད་མིན་ན།

།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།

།བརྟེན་ནས་ཉོན་མོངས་གང་དག་ཡིན།།

6. /sdug dang mi sdug phyin ci log/
/rang bzhin las ni yod min na/
/sdug dang mi sdug phyin ci log/
/brten nas nyon mongs gang dag yin//

6. If confusion about the pleasant and unpleasant does not exist from its own nature, what afflictions can depend on confusion about the pleasant and unpleasant?

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།གཟུགས་སྒྲ་རོ་དང་རེག་པ་དང།

།དྲི་དང་ཆོས་དག་རྣམ་དྲུག་ནི།

།གཞི་སྟེ་འདོད་ཆགས་ཞེ་སྡང་དང།

།གཏི་མུག་གི་ནི་ཡིན་པར་བརྟགས།།

7. /gzugs sgra ro dang reg pa dang/
/dri dang chos dag rnam drug ni/
/gzhi ste 'dod chags zhe sdang dang/
/gti mug gi ni yin par brtags//

7. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these six are conceived as the basis of desire, hatred and stupidity.

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།གཟུགས་སྒྲ་རོ་དང་རེག་པ་དང།

།དྲི་དང་ཆོས་དག་འབའ་ཞིག་སྟེ།

།དྲི་ཟའི་གྲོང་ཁྱེར་ལྟ་བུ་དང།

།སྨིག་རྒྱུ་རྨི་ལམ་འདྲ་བ་ཡིན།།

8. /gzugs sgra ro dang reg pa dang/
/dri dang chos dag 'ba' zhig ste/
/dri za'i grong khyer lta bu dang/
/smig rgyu rmi lam 'dra ba yin//

8. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these are like gandharva-cities (dri za'i grong khyer) and similar to mirages, dreams.

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།སྒྱུ་མའི་སྐྱེས་བུ་ལྟ་བུ་དང།

།གཟུགས་བརྙན་འདྲ་བ་དེ་དག་ལ།

།སྡུག་པ་དང་ནི་མི་སྡུག་པ།

།འབྱུང་བར་ཡང་ནི་ག་ལ་འགྱུར།།

9. /sgyu ma'i skyes bu lta bu dang/
/gzugs brnyan 'dra ba de dag la/
/sdug pa dang ni mi sdug pa/
/'byung bar yang ni ga la 'gyur//

9. How can the pleasant and unpleasant occur in those [things] which are like phantoms and similar to reflections?

[K. 317 takes this to mean "how can pleasure or displeasure arise in people who are like illusions etc." This makes little sense in context, and the word "people" is not in the original. G. hedges his bets and opts for ambiguity. Ts. 387 explains this as a question about how the "marks" (mtshan ma) of pleasure and displeasure can occur in the six sense objects. So: how can the features of likeability and unlikeability occur in the objects themselves?]

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།གང་ལ་བརྟེན་ནས་སྡུག་པ་ཞེས།

།གདགས་པར་བྱ་བ་མི་སྡུག་པ།

།སྡུག་ལ་མི་ལྟོས་ཡོད་མིན་པས།

།དེ་ཕྱིར་སྡུག་པ་འཐད་མ་ཡིན།།

10. /gang la brten nas sdug pa zhes/
/gdags par bya ba mi sdug pa/
/sdug la mi ltos yod min pas/
/de phyir sdug pa 'thad ma yin//

10. Something is called "pleasant" in dependence on the unpleasant. Since that would not exist without relation to the pleasant, therefore, the pleasant is not tenable.

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།གང་ལ་བརྟེན་ནས་མི་སྡུག་པར།

།གདགས་པར་བྱ་བ་སྡུག་པ་ནི།

།མི་སྡུག་མི་ལྟོས་ཡོད་མིན་པས།

།དེ་ཕྱིར་མི་སྡུག་འཐད་མ་ཡིན།།

11. /gang la brten nas mi sdug par/
/gdags par bya ba sdug pa ni/
/mi sdug mi ltos yod min pas/
/de phyir mi sdug 'thad ma yin//

11. Something is called "unpleasant" in dependence on the pleasant. Since that would not exist without relation to the unpleasant, therefore, the unpleasant is not tenable.

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།སྡུག་པ་ཡོད་པ་མ་ཡིན་ན།

།འདོད་ཆགས་ཡོད་པར་ག་ལ་འགྱུར།

།མི་སྡུག་ཡོད་པ་མ་ཡིན་ན།

།ཞེ་སྡང་ཡོད་པར་ག་ལ་འགྱུར།།

12. /sdug pa yod pa ma yin na/
/'dod chags yod par ga la 'gyur/
/mi sdug yod pa ma yin na/
/zhe sdang yod par ga la 'gyur//

12. If the pleasant does not exist, how can desire exist? If the unpleasant does not exist, how can hatred exist?

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།གལ་ཏེ་མི་རྟག་རྟག་པ་ཞེས།

།དེ་ལྟར་འཛིན་པ་ལོག་ཡིན་ན།

།སྟོང་ལ་མི་རྟག་ཡོད་མིན་པས།

།འཛིན་པ་ཇི་ལྟར་ལོག་པ་ཡིན།།

13. /gal te mi rtag rtag pa zhes/
/de ltar 'dzin pa log yin na/
/stong la mi rtag yod min pas/
/'dzin pa* ji ltar log pa yin//

[*Lha. pa'ang]

[Ts. 389 says that the other three confusions (re: happiness, purity and self) can be substituted for that about impermanence. He gives an alternative for c-d from the other two great commentaries:
/stong la rtag pa yod min pas/ /'dzin pa ji ltar log ma yin//

13. If such an apprehension as "the impermanent is permanent" is confused, since impermanence does not exist in the empty, how can such an apprehension be confused?

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།གལ་ཏེ་མི་རྟག་རྟག་གོ་ཞེས།

།དེ་ལྟར་འཛིན་པ་ལོག་ཡིན་ན།

།སྟོང་ལ་མི་རྟག་པའོ་ཞེས།

།འཛིན་པའང་ཇི་ལྟར་ལོག་མ་ཡིན།།

14. /gal te mi rtag rtag go zhes/
/de ltar 'dzin pa log yin na/
/stong la mi rtag pa'o zhes/
/'dzin pa'ang ji ltar log ma yin//

14. If such an apprehension as "the impermanent is permanent" is confused, how would the apprehension "there is impermanence in the empty" also not be confused?

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།གང་གིས་འཛིན་དང་འཛིན་གང་དང།

།འཛིན་པ་པོ་དང་གང་གཟུང་བ།

།ཐམས་ཅད་ཉེ་བར་ཞི་བ་སྟེ།

།དེ་ཕྱིར་འཛིན་པ་ཡོད་མ་ཡིན།།

15. /gang gis 'dzin dang 'dzin gang dang/
/'dzin pa po dang gang gzung ba/
/thams cad nye bar zhi ba ste/
/de phyir 'dzin pa yod ma yin//

15. [The means] by which one apprehends, the apprehension [itself], the apprehender and the apprehended: all are completely pacified, therefore there is no apprehending.

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།ལོག་པའམ་ཡང་དག་ཉིད་དུ་ནི།

།འཛིན་པ་ཡོད་པ་མ་ཡིན་ན།

།གང་ལ་ཕྱིན་ཅི་ལོག་ཡོད་ཅིང།

།གང་ལ་ཕྱིན་ཅི་མ་ལོག་ཡོད།།

16. /log pa'am yang dag nyid du ni/
/'dzin pa yod pa ma yin na/
/gang la phyin ci log yod cing/
/gang la phyin ci ma log yod//

16. If there is neither confused nor right apprehension, who is confused and who is not confused?

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།ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པ་ལ།

།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།

།ཕྱིན་ཅི་ལོག་ཏུ་མ་གྱུར་ལ།

།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།།

17. /phyin ci log tu gyur pa la/
/phyin ci log dag mi srid de/
/phyin ci log tu ma gyur la/
/phyin ci log dag mi srid de//

17. Confusions do not occur for those who are [already] confused; confusions do not occur for those who are not [yet] confused;

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།ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་བཞིན་ལ།

།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།

།གང་ལ་ཕྱིན་ཅི་ལོག་སྲིད་པ།

།བདག་ཉིད་ཀྱིས་ནི་རྣམ་པར་དཔྱོད།།

18. /phyin ci log tu gyur bzhin la/
/phyin ci log dag mi srid de/
/gang la phyin ci log srid pa/
/bdag nyid kyis ni rnam par dpyod//

18. confusions do not occur for those who are being confused. For whom do confusions occur? Examine this by yourself!

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།ཕྱིན་ཅི་ལོག་རྣམས་མ་སྐྱེས་ན།

།ཇི་ལྟ་བུར་ན་ཡོད་པར་འགྱུར།

།ཕྱིན་ཅི་ལོག་རྣམས་སྐྱེ་མེད་ན།

།ཕྱིན་ཅི་ལོག་ཅན་ག་ལ་ཡོད།།

19. /phyin ci log rnams ma skyes na/
/ji lta bur na yod par 'gyur/
/phyin ci log rnams skye med na/
/phyin ci log can ga la yod//

19. If confusions are not born, how can they exist? If confusions are not born, where can there be someone who has confusion?

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།དངོས་པོ་བདག་ལས་མི་སྐྱེ་སྟེ།

།གཞན་ལས་སྐྱེ་བ་ཉིད་མ་ཡིན།

།བདག་དང་གཞན་ལས་ཀྱང་མིན་ན།

།ཕྱིན་ཅི་ལོག་ཅན་ག་ལ་ཡོད།།

20. /dngos po bdag las mi skye ste/
/gzhan las skye ba nyid ma yin/
/bdag dang gzhan las kyang min na/
/phyin ci log can ga la yod//

20. Things are not born from themselves, not born from others. If they are also not from self and others, where can there be someone who has confusion?

[K. points out that this verse is missing in Kumarajiva's translation (I. also says it's missing from the Tibetan version) and is "almost identical with XXI: 13." It seems redundant here.]

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།གལ་ཏེ་བདག་དང་གཙང་བ་དང།

།རྟག་དང་བདེ་བ་ཡོད་ན་ནི།

།བདག་དང་གཙང་དང་རྟག་པ་དང།

།བདེ་བ་ཕྱིན་ཅི་ལོག་མ་ཡིན།།

21. /gal te bdag dang gtsang ba dang/
/rtag dang bde ba yod na ni/
/bdag dang gtsang dang rtag pa dang/
/bde ba phyin ci log ma yin//

21. If self and purity and permanence and happiness were existent, self and purity and permanence and happiness would not be confusions.

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།གལ་ཏེ་བདག་དང་གཙང་བ་དང།

།རྟག་དང་བདེ་བ་མེད་ན་ནི།

།བདག་མེད་མི་གཙང་མི་རྟག་དང།

།སྡུག་བསྔལ་ཡོད་པ་མ་ཡིན་ནོ།།

22. /gal te bdag dang gtsang ba dang/
/rtag dang bde ba med na ni/
/bdag med mi gtsang mi rtag dang/
/sdug bsngal yod pa ma yin no//

22. If self and purity and permanence and happiness were non-existent, selflessness, impurity, impermanence and anguish would not exist.

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།དེ་ལྟར་ཕྱིན་ཅི་ལོག་འགགས་པས།

།མ་རིག་པ་ནི་འགག་པར་འགྱུར།

།མ་རིག་འགགས་པར་གྱུར་ན་ནི།

།འདུ་བྱེད་ལ་སོགས་འགག་པར་འགྱུར།།

23. /de ltar phyin ci log 'gags pas/
/ma rig pa ni 'gag par 'gyur/
/ma rig 'gags par gyur na ni/
/'du byed la sogs 'gag par 'gyur//

23. Thus by stopping confusion, ignorance will stop. If ignorance is stopped, impulsive acts etc. will stop.

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།གལ་ཏེ་ལ་ལའི་ཉོན་མོངས་པ།

།གང་དག་རང་བཞིན་གྱིས་ཡོད་ན།

།ཇི་ལྟ་བུར་ན་སྤོང་བར་འགྱུར།

།ཡོད་པ་སུ་ཞིག་སྤོང་བར་བྱེད།།

24. /gal te la la'i nyon mongs pa/
/gang dag rang bzhin gyis yod na/
/ji lta bur na spong bar 'gyur/
/yod pa su zhig spong bar byed//

24. If the afflictions of some existed by their own nature, how could they be let go of? Who can let go of what exists by nature?

[Skt. gives svabhavam for yod pa in l.d]

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།གལ་ཏེ་ལ་ལའི་ཉོན་མོངས་པ།

།གང་དག་རང་བཞིན་གྱིས་མེད་ན།

།ཇི་ལྟ་བུར་ན་སྤོང་བར་འགྱུར།

།མེད་པ་སུ་ཞིག་སྤོང་བར་བྱེད།།

25. /gal te la la'i nyon mongs pa/
/gang dag rang bzhin gyis med na/
/ji lta bur na spong bar 'gyur/
/med pa su zhig spong bar byed//

25. If the afflictions of some did not exist by their own nature, how could they be let go of? Who can let go of what does not exist?

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།ཕྱིན་ཅི་ལོག་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་ཉི་ཤུ་གསུམ་པའོ།།

/phyin ci log brtag pa zhes bya ba ste rab tu byed pa nyi shu gsum pa'o//

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