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26. Analysis of the Twelve Links of Becoming
Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links.


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


1. /ma rig bsgribs pas yang srid phyi*/ /‘du byed rnam pa gsum po dag/ /mngon par ‘du byed gang yin pa’i** / /las de dag gis ‘gro bar ‘gro/
'''Chapter 26. Analysis of the Twelve Links of Becoming'''


[Lha. *phyir **pa’o]
'''''(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.
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.


2. /‘du byed rkyen can rnam par shes/ /‘gro ba rnams su ‘jug par ‘gyur/ /rnam par shes pa zhugs gyur na/ /ming dang gzugs ni chags* par ‘gyur/
_________________________________
 
<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]
['''Lha.''' *[['chags]]]  


2. Consciousness conditioned by formative impulses enters into destinies. When consciousness has entered, name and form develop.
2. Consciousness conditioned by formative impulses enters into destinies. When consciousness has entered, name and form develop.


3. /ming dang gzugs ni chags* gyur na/ /skye mched drug ni ‘byung bar ‘gyur/ /skye mched drug la brten nas ni/ /reg pa yang dag ‘byung bar ‘gyur/
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<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]
['''Lha.''' *[['chags]]]


3. When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs.
3. When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs.


4. /ming* dang gzugs dang dran byed la/ /brten nas skye ba kho na ste/ /de ltar ming** dang gzugs brten nas/ /rnam par shes pa skye bar ‘gyur/
_________________________________
 
<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>


[Ts/Lha. *mig. Lha. **mig - Ts. has ming] [Skt. has caksuh and nama resp.]
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.  
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 skandhas, 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.]
[ [[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>


5. /mig dang gzugs dang rnam par shes/ /gsum po ‘dus pa gang yin pa / /de ni reg pa’o reg de las/ /tshor ba kun tu ‘byung bar ‘gyur/
<span class=TibUni18>།སྲེད་པར་གྱུར་ན་ཉེ་བར་ལེན།</span><br>


5. The gathering of the three: eye and [visual] form and consciousness, that is “impact.” From impact feeling totally arises.
<span class=TibUni18>།རྣམ་པ་བཞི་པོ་ཉེར་ལེན་འགྱུར།།</span><br>


6. /tshor ba’i rkyen gyis sred pa ste/ /tshor ba’i don du sred par ‘gyur/ /sred par gyur na* nye bar len/ /rnam pa bzhi po nyer len ‘gyur/
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]
['''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].
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].


7. /nyer len yod na len pa po’i/ /srid pa rab tu* ‘byung bar ‘gyur/ /gal te nye bar len med na/ /grol bar ‘gyur te srid mi ‘gyur/
_________________________________


[Lha. *kun tu]
<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.
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.


8. /srid pa de yang phung po lnga/ /srid pa las ni skye bar ‘gyur*/ /rga shi dang ni mya ngan dang/ /smre sngags ‘don bcas sdug bsngal dang/
_________________________________
 
<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. *’byungs]
['''Lha.''' *[['byung]]]


8. Becoming is the five aggregates; from becoming one is born. Aging, death, torment, lamentation, pain,
8. Becoming is the five aggregates; from becoming one is born. Aging, death, torment, lamentation, pain,


9. /yid mi bde dang ‘khrug pa rnams/ /de dag skye las rab tu ‘byung/ /de ltar sdug bsngal phung po ni/ /‘ba’ zhig pa* ‘di ‘byung bar ‘gyur/
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<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]]]


[Lha. *po]
9. Mental unhappiness, anxiety: these vividly emerge from birth. Likewise, the entire mass of anguish emerges.


9. mental unhappiness, anxiety: these vividly emerge from birth. Likewise, the entire mass of anguish emerges.
_________________________________


10. /‘khor ba’i rtsa ba ‘du byed de/ /de phyir mkhas* rnams ‘du mi byed/ /de phyir mi mkhas byed po yin/ /mkhas min** de nyid mthong phyir ro/
<span class=TibUni18>།འཁོར་བའི་རྩ་བ་འདུ་བྱེད་དེ།</span><br>


[Lha. *khams **pas]
<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.  
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]
([[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 par gyur na ni/ /‘du byed rnams* kyang** ‘byung mi ‘gyur/ /ma rig ‘gag par ‘gyur ba ni/ /shes pas de nyid bsgoms pas so/
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]
['''Lha.''' *[[rnam]] **[[kun]]]


11. When ignorance stops, formative impulses too do not occur. The stopping of ignorance [comes] through practising that with understanding.
11. When ignorance stops, formative impulses too do not occur. The stopping of ignorance [comes] through practising that with understanding.


12. /de dang de ni ‘gags gyur pas/ /de dang de ni mngon mi ‘byung/ /sdug bsngal phung po ‘ba’ zhig pa*/ /de ni de ltar yang dag ‘gag**/
_________________________________


[Lha. *po **dgab (corrupt)]
<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.
12. By the stopping of the former, the latter will clearly not occur. The entire mass of anguish will likewise completely stop.


// srid pa’i yan lag bcu gnyis brtag pa zhes bya ba ste rab tu byed pa nyi shu drug pa’o // //
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<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 13:49, 18 November 2009

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Chapter 26. Analysis of the Twelve Links of Becoming

(Contingency)

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།མ་རིག་བསྒྲིབས་པས་ཡང་སྲིད་ཕྱི།

།འདུ་བྱེད་རྣམ་པ་གསུམ་པོ་དག།

།མངོན་པར་འདུ་བྱེད་གང་ཡིན་པའི།

།ལས་དེ་དག་གིས་འགྲོ་བར་འགྲོ།།

1. /ma rig bsgribs pas yang srid phyi*/
/'du byed rnam pa gsum po dag/
/mngon par 'du byed gang yin pa'i**/
/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.

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།འདུ་བྱེད་རྐྱེན་ཅན་རྣམ་པར་ཤེས།

།འགྲོ་བ་རྣམས་སུ་འཇུག་པར་འགྱུར།

།རྣམ་པར་ཤེས་པ་ཞུགས་གྱུར་ན།

།མིང་དང་གཟུགས་ནི་ཆགས་པར་འགྱུར།།

2. /'du byed rkyen can rnam par shes/
/'gro ba rnams su 'jug par 'gyur/
/rnam par shes pa zhugs gyur na/
/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.

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།མིང་དང་གཟུགས་ནི་ཆགས་གྱུར་ན།

།སྐྱེ་མཆེད་དྲུག་ནི་འབྱུང་བར་འགྱུར།

།སྐྱེ་མཆེད་དྲུག་ལ་བརྟེན་ནས་ནི།

།རེག་པ་ཡང་དག་འབྱུང་བར་འགྱུར།།

3. /ming dang gzugs ni chags* gyur na/
/skye mched drug ni 'byung bar 'gyur/
/skye mched drug la brten nas ni/
/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.

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།མིང་དང་གཟུགས་དང་དྲན་བྱེད་ལ།

།བརྟེན་ནས་སྐྱེ་བ་ཁོ་ན་སྟེ།

།དེ་ལྟར་མིང་དང་གཟུགས་བརྟེན་ནས།

།རྣམ་པར་ཤེས་པ་སྐྱེ་བར་འགྱུར།།

4. /*ming dang gzugs dang dran byed la/
/brten nas skye ba kho na ste/
/de ltar **ming dang gzugs brten nas/
/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 skandhas, 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.]

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།མིག་དང་གཟུགས་དང་རྣམ་པར་ཤེས།

།གསུམ་པོ་འདུས་པ་གང་ཡིན་པ།

།དེ་ནི་རེག་པའོ་རེག་དེ་ལས།

།ཚོར་བ་ཀུན་ཏུ་འབྱུང་བར་འགྱུར།།

5. /mig dang gzugs dang rnam par shes/
/gsum po 'dus pa gang yin pa/
/de ni reg pa'o reg de las/
/tshor ba kun tu 'byung bar 'gyur//

5. The gathering of the three: eye and [visual] form and consciousness, that is "impact." From impact feeling totally arises.

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།ཚོར་བའི་རྐྱེན་གྱིས་སྲེད་པ་སྟེ།

།ཚོར་བའི་དོན་དུ་སྲེད་པར་འགྱུར།

།སྲེད་པར་གྱུར་ན་ཉེ་བར་ལེན།

།རྣམ་པ་བཞི་པོ་ཉེར་ལེན་འགྱུར།།

6. /tshor ba'i rkyen gyis sred pa ste/
/tshor ba'i don du sred par 'gyur/
/sred par gyur na* nye bar len/
/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].

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།ཉེར་ལེན་ཡོད་ན་ལེན་པ་པོའི།

།སྲིད་པ་རབ་ཏུ་འབྱུང་བར་འགྱུར།

།གལ་ཏེ་ཉེ་བར་ལེན་མེད་ན།

།གྲོལ་བར་འགྱུར་ཏེ་སྲིད་མི་འགྱུར།།

7. /nyer len yod na len pa po'i/
/srid pa *rab tu 'byung bar 'gyur/
/gal te nye bar len med na/
/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.

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།སྲིད་པ་དེ་ཡང་ཕུང་པོ་ལྔ།

།སྲིད་པ་ལས་ནི་སྐྱེ་བར་འགྱུར།

།རྒ་ཤི་དང་ནི་མྱ་ངན་དང།

།སྨྲེ་སྔགས་འདོན་བཅས་སྡུག་བསྔལ་དང།།

8. /srid pa de yang phung po lnga/
/srid pa las ni skye bar 'gyur*/
/rga shi dang ni mya ngan dang/
/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,

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།ཡིད་མི་བདེ་དང་འཁྲུག་པ་རྣམས།

།དེ་དག་སྐྱེ་ལས་རབ་ཏུ་འབྱུང།

།དེ་ལྟར་སྡུག་བསྔལ་ཕུང་པོ་ནི།

།འབའ་ཞིག་པ་འདི་འབྱུང་བར་འགྱུར།།

9. /yid mi bde dang 'khrug pa rnams/
/de dag skye las rab tu 'byung/
/de ltar sdug bsngal phung po ni/
/'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.

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།འཁོར་བའི་རྩ་བ་འདུ་བྱེད་དེ།

།དེ་ཕྱིར་མཁས་རྣམས་འདུ་མི་བྱེད།

།དེ་ཕྱིར་མི་མཁས་བྱེད་པོ་ཡིན།

།མཁས་མིན་དེ་ཉིད་མཐོང་ཕྱིར་རོ།།

10. /'khor ba'i rtsa ba 'du byed de/
/de phyir *mkhas rnams 'du mi byed/
/de phyir mi mkhas byed po yin/
/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)

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།མ་རིག་འགགས་པར་གྱུར་ན་ནི།

།འདུ་བྱེད་རྣམས་ཀྱང་འབྱུང་མི་འགྱུར།

།མ་རིག་འགག་པར་འགྱུར་བ་ནི།

།ཤེས་པས་དེ་ཉིད་བསྒོམས་པས་སོ།།

11. /ma rig 'gags par gyur na ni/
/'du byed *rnams **kyang 'byung mi 'gyur/
/ma rig 'gag par 'gyur ba ni/
/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.

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།དེ་དང་དེ་ནི་འགགས་གྱུར་པས།

།དེ་དང་དེ་ནི་མངོན་མི་འབྱུང།

།སྡུག་བསྔལ་ཕུང་པོ་འབའ་ཞིག་པ།

།དེ་ནི་དེ་ལྟར་ཡང་དག་འགག།།

12. /de dang de ni 'gags gyur pas/
/de dang de ni mngon mi 'byung/
/sdug bsngal phung po 'ba' zhig pa*/
/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.

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།སྲིད་པའི་ཡན་ལག་བཅུ་གཉིས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་ཉི་ཤུ་དྲུག་པའོ།།

/srid pa'i yan lag bcu gnyis brtag pa zhes bya ba ste rab tu byed pa nyi shu drug pa'o//

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