Great Space King Scripture: Difference between revisions
No edit summary |
No edit summary |
||
| Line 6: | Line 6: | ||
'''''(Acts)''''' | '''''(Acts)''''' | ||
________________________________ | |||
<span class=TibUni18>།བདག་ཉིད་ལེགས་པར་སྡོམ་པ་དང།</span><br> | <span class=TibUni18>།བདག་ཉིད་ལེགས་པར་སྡོམ་པ་དང།</span><br> | ||
| Line 20: | Line 22: | ||
/[['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. | ||
________________________________ | |||
<span class=TibUni18>།དྲང་སྲོང་མཆོག་གི་ལས་རྣམས་ནི།</span><br> | <span class=TibUni18>།དྲང་སྲོང་མཆོག་གི་ལས་རྣམས་ནི།</span><br> | ||
| Line 37: | Line 39: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།དེ་ལ་ལས་གང་སེམས་པ་ཞེས།</span><br> | <span class=TibUni18>།དེ་ལ་ལས་གང་སེམས་པ་ཞེས།</span><br> | ||
| Line 54: | Line 56: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།ངག་དང་བསྐྱོད་དང་མི་སྤོང་བའི།</span><br> | <span class=TibUni18>།ངག་དང་བསྐྱོད་དང་མི་སྤོང་བའི།</span><br> | ||
| Line 71: | Line 73: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།ལོངས་སྤྱོད་ལས་བྱུང་བསོད་ནམས་དང།</span><br> | <span class=TibUni18>།ལོངས་སྤྱོད་ལས་བྱུང་བསོད་ནམས་དང།</span><br> | ||
| Line 88: | Line 90: | ||
/[[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. | |||
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".] | ||
________________________________ | |||
<span class=TibUni18>།གལ་ཏེ་སྨིན་པའི་དུས་བར་དུ།</span><br> | <span class=TibUni18>།གལ་ཏེ་སྨིན་པའི་དུས་བར་དུ།</span><br> | ||
| Line 111: | Line 109: | ||
/[[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? | ||
________________________________ | |||
<span class=TibUni18>།མྱུ་གུ་ལ་སོགས་རྒྱུན་གང་ནི།</span><br> | <span class=TibUni18>།མྱུ་གུ་ལ་སོགས་རྒྱུན་གང་ནི།</span><br> | ||
| Line 128: | Line 126: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།གང་ཕྱིར་ས་བོན་ལས་རྒྱུན་དང།</span><br> | <span class=TibUni18>།གང་ཕྱིར་ས་བོན་ལས་རྒྱུན་དང།</span><br> | ||
| Line 145: | Line 143: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།སེམས་ཀྱི་རྒྱུན་ནི་གང་ཡིན་པ།</span><br> | <span class=TibUni18>།སེམས་ཀྱི་རྒྱུན་ནི་གང་ཡིན་པ།</span><br> | ||
| Line 162: | Line 160: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།གང་ཕྱིར་སེམས་ལས་རྒྱུན་དང་ནི།</span><br> | <span class=TibUni18>།གང་ཕྱིར་སེམས་ལས་རྒྱུན་དང་ནི།</span><br> | ||
| Line 179: | Line 177: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།དཀར་པོའི་ལས་ཀྱི་ལམ་བཅུ་པོ།</span><br> | <span class=TibUni18>།དཀར་པོའི་ལས་ཀྱི་ལམ་བཅུ་པོ།</span><br> | ||
| Line 196: | Line 194: | ||
/[['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. | ||
________________________________ | |||
<span class=TibUni18>།གལ་ཏེ་བརྟག་པ་དེར་གྱུར་ན།</span><br> | <span class=TibUni18>།གལ་ཏེ་བརྟག་པ་དེར་གྱུར་ན།</span><br> | ||
| Line 213: | Line 211: | ||
/[['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. | ||
________________________________ | |||
<span class=TibUni18>།སངས་རྒྱས་རྣམས་དང་རང་རྒྱལ་དང།</span><br> | <span class=TibUni18>།སངས་རྒྱས་རྣམས་དང་རང་རྒྱལ་དང།</span><br> | ||
| Line 230: | Line 228: | ||
/[[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. | |||
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.] | ||
________________________________ | |||
<span class=TibUni18>།དཔང་རྒྱ་ཇི་ལྟར་དེ་བཞིན་ཆུད།</span><br> | <span class=TibUni18>།དཔང་རྒྱ་ཇི་ལྟར་དེ་བཞིན་ཆུད།</span><br> | ||
| Line 255: | Line 247: | ||
/[[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]]. ] | ||
________________________________ | |||
<span class=TibUni18>།སྤོང་བས་སྤང་བ་མ་ཡིན་ཏེ།</span><br> | <span class=TibUni18>།སྤོང་བས་སྤང་བ་མ་ཡིན་ཏེ།</span><br> | ||
| Line 276: | Line 266: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།གལ་ཏེ་སྤོང་བས་སྤང་བ་དང།</span><br> | <span class=TibUni18>།གལ་ཏེ་སྤོང་བས་སྤང་བ་དང།</span><br> | ||
| Line 293: | Line 283: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།ཁམས་མཚུངས་ལས་ནི་ཆ་མཚུངས་དང།</span><br> | <span class=TibUni18>།ཁམས་མཚུངས་ལས་ནི་ཆ་མཚུངས་དང།</span><br> | ||
| Line 310: | Line 300: | ||
/[[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]. | ||
________________________________ | |||
<span class=TibUni18>།མཐོང་བའི་ཆོས་ལ་རྣམ་གཉིས་སོ།</span><br> | <span class=TibUni18>།མཐོང་བའི་ཆོས་ལ་རྣམ་གཉིས་སོ།</span><br> | ||
| Line 329: | Line 319: | ||
['''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. | ||
________________________________ | |||
<span class=TibUni18>།དེ་ནི་འབྲས་བུ་འཕོ་བ་དང།</span><br> | <span class=TibUni18>།དེ་ནི་འབྲས་བུ་འཕོ་བ་དང།</span><br> | ||
| Line 346: | Line 336: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།སྟོང་པ་ཉིད་དང་ཆད་མེད་དང།</span><br> | <span class=TibUni18>།སྟོང་པ་ཉིད་དང་ཆད་མེད་དང།</span><br> | ||
| Line 363: | Line 353: | ||
/[[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]]. | ||
________________________________ | |||
<span class=TibUni18>།གང་ཕྱིར་ལས་ནི་སྐྱེ་བ་མེད།</span><br> | <span class=TibUni18>།གང་ཕྱིར་ལས་ནི་སྐྱེ་བ་མེད།</span><br> | ||
| Line 380: | Line 370: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།གལ་ཏེ་ལས་ལ་རང་བཞིན་ཡོད།</span><br> | <span class=TibUni18>།གལ་ཏེ་ལས་ལ་རང་བཞིན་ཡོད།</span><br> | ||
| Line 397: | Line 387: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།ཅི་སྟེ་ལས་ནི་མ་བྱས་ན།</span><br> | <span class=TibUni18>།ཅི་སྟེ་ལས་ནི་མ་བྱས་ན།</span><br> | ||
| Line 414: | Line 404: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།ཐ་སྙད་ཐམས་ཅད་ཉིད་དང་ཡང།</span><br> | <span class=TibUni18>།ཐ་སྙད་ཐམས་ཅད་ཉིད་དང་ཡང།</span><br> | ||
| Line 431: | Line 421: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།དེ་ནི་རྣམ་སྨིན་སྨིན་གྱུར་པ།</span><br> | <span class=TibUni18>།དེ་ནི་རྣམ་སྨིན་སྨིན་གྱུར་པ།</span><br> | ||
| Line 448: | Line 438: | ||
/[[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. | ||
________________________________ | |||
<span class=TibUni18>།ལས་འདི་ཉོན་མོངས་བདག་ཉིད་ལ།</span><br> | <span class=TibUni18>།ལས་འདི་ཉོན་མོངས་བདག་ཉིད་ལ།</span><br> | ||
| Line 465: | Line 455: | ||
/[[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? | ||
________________________________ | |||
<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? | ||
________________________________ | |||
<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. | ||
________________________________ | |||
<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. | ||
________________________________ | |||
<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? | ||
________________________________ | |||
<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, | ||
________________________________ | |||
<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. | ||
________________________________ | |||
<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> | ||
Revision as of 22:57, 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 17. Investigation of Actions and Fruits
(Acts)
________________________________
།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.
________________________________
།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.
________________________________
།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].
________________________________
།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//
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.
________________________________
།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.
________________________________
།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.
________________________________
།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.
________________________________
།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.
________________________________
།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.
________________________________
།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.
________________________________
།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.
________________________________
།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?
________________________________
།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?
________________________________
།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.
________________________________
།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.
________________________________
།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?
________________________________
།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,
________________________________
།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.
________________________________
།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.
________________________________
།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//