Investigation of Act and Actor

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

8. Investigation of Act and Actor

(Actors)

1. /byed po yin par gyur pa de/ /las su gyur pa mi byed do/ /byed po ma yin gyur pa yang/ /las su ma gyur mi byed do/

1. One who exists as an actor does not do that which exists as an act. One who does not exist as an actor also does not do that which does not exist as an act.

2. /yin par gyur la bya ba med/ /byed po med pa'i las su'ang 'gyur/ /yin par gyur la bya ba med/ /las med byed pa por yang 'gyur/

2. One who exists has no activity; [something] would also exist as an act without an actor. One who exists has no activity; [something] would also exist as an actor without an act.

3. /gal te byed por* ma gyur pa/ /las su ma gyur byed na ni/ /las la rgyu ni med par 'gyur/ /byed pa po yang rgyu med 'gyur/

[*Lha. po]

3. If one who does not exist as an actor did that which does not exist as an act, the act would have no cause; the actor too would have no cause.

4. /rgyu med na ni 'bras bu dang/ /rgyu yang 'thad par mi 'gyur ro/ /de med na ni bya ba dang/ /byed pa po dang byed mi rigs/

4. If there were no cause, effect and cause would not be evident. If they were non-existent, activity and agent and doing would not be evident.

5. /bya ba la sogs mi rigs na/ /chos dang chos min yod ma yin/ /chos dang chos min med na ni/ /de las byung ba'i 'bras bu med/

5. If activity etc. did not appear, dharma and adharma would not be evident. If dharma and adharma did not exist, there would be no fruit that comes from them.

6. /'bras bu med na thar pa dang/ /mtho ris 'gyur pa'i lam mi 'thad/ /bya ba dag ni thams cad kyang/ /don med nyid du thal bar 'gyur/

6. If there were no fruit, the path of liberation and higher states would not be appropriate. Also it would follow that all activities are meaningless.

7. /byed pa por gyur ma gyur pa/ /gyur ma gyur de mi byed de/ /yin dang ma yin gyur cig* la/ /phan tshun 'gal bas** ga la yod/

[*Lha. gcig; **ba]

7. One who exists and does not exist as an actor does not do what exists and does not exist [as an act]. Since existence and non-existence are mutually contradictory in one [thing], where can they exist?

8. /byed pa por ni gyur pa yis/ /ma gyur las ni mi byed de/ /ma gyur pas kyang gyur mi byed/ /'dir yang skyon der thal bar 'gyur/

8. One who exists as an actor does not do an act which is not existent. One who does not exist [as an actor] also does not do what exists [as an act]. Here too faults will follow for one.

9. /byed pa por ni gyur pa dang/ /bcas pa las ni ma gyur dang/ /gyur ma gyur pa mi byed de/ /gtan tshigs gong du bstan phyir ro/

9. One who exists as an actor does not do what does not exist as an act and what neither exists or not [as an act], because of what was demonstrated by the proof above.

[Verses 9-11 are suspect. This degree of systematic nit-picking as well as the scholarly reference to “the proof above” seem out of character.]

10. /byed pa por ni ma gyur pas*/ /las ni gyur dang bcas pa dang/ /gyur ma gyur pa mi byed de/ /gtan tshigs gong du bstan phyir ro/

[*Lha. pa]

10. One who does not exist as an actor does not do what exists as an act and what neither exists or not [as an act], because of what was demonstrated by the proof above.

11. /byed pa por gyur ma gyur ni/ /las su gyur dang ma gyur pa/ /mi byed 'di* yang gtan tshigs ni/ /gong du bstan pas shes par bya/

[*Lha.Ts. ‘dir]

11. One who neither exists nor does not exist as an actor does not do that which exists and does not exist as an act. Here too this is to be known through the proof demonstrated above.

12. /byed pa po las brten* byas shing/ /las kyang byed po de nyid la/ /brten nas 'byung ba ma gtogs pa**/ /'grub pa'i rgyu ni ma mthong ngo/

[*Lha. byed po las la brten; **par]

12. An actor depends on acts and acts too occur in dependence on an actor. Apart from this, one does not see a cause which is established.

13. /de bzhin nyer len shes par bya/ /las dang byed po bsal* phyir ro/ /byed pa po dang las dag gis/ /dngos po lhag ma** shes par bya/

[*Lha. gsal; **ma’ang]

13. Likewise, one should understand clinging, because act and actor are dispelled. Remaining things too should be understood by means of actor and act.

byed pa po dang las brtag pa zhes bya ba ste rab tu byed pa brgyad pa'o/ // /