Difference between revisions of "Analysis of the Twelve Links of Becoming"

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Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links.
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#REDIRECT[[bsko mngag byed]][[Category:A]]
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(return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''')
 
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'''26. Analysis of the Twelve Links of Becoming'''
 
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'''''(Contingency)'''''
 
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1. ma rig bsgribs pas yang srid phyi*/<br>
 
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'du byed rnam pa gsum po dag/<br>
 
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mngon par 'du byed gang yin pa'i** /<br>
 
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las de dag gis 'gro bar 'gro/<br>
 
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['''Lha.''' *phyir; **pa'o].
 
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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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2. 'du byed rkyen can rnam par shes/<br>
 
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'gro ba rnams su 'jug par 'gyur/<br>
 
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rnam par shes pa zhugs gyur na/<br>
 
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ming dang gzugs ni chags* par 'gyur/<br>
 
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['''Lha.''' *'chags]
 
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2. Consciousness conditioned by formative impulses enters into destinies. When consciousness has entered, name and form develop.
 
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3. ming dang gzugs ni chags* gyur na/<br>
 
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skye mched drug ni 'byung bar 'gyur/<br>
 
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skye mched drug la brten nas ni/<br>
 
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reg pa yang dag 'byung bar 'gyur/<br>
 
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['''Lha.''' *'chags]
 
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3. When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs.
 
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4. ming* dang gzugs dang dran byed la/<br>
 
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brten nas skye ba kho na ste/<br>
 
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de ltar ming** dang gzugs brten nas/<br>
 
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rnam par shes pa skye bar 'gyur/<br>
 
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['''Ts.'''/'''Lha.''' *mig. '''Lha.''' **mig - '''Ts.''' has ming] [Skt. has caksuh and nama resp.]
 
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4. Just as [it] only arises in dependence on the eye, [visual] form and attention, so consciousness arises in dependence on name and form.
 
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[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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5. mig dang gzugs dang rnam par shes/<br>
 
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gsum po 'dus pa gang yin pa /<br>
 
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de ni reg pa'o reg de las/<br>
 
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tshor ba kun tu 'byung bar 'gyur/<br>
 
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5. The gathering of the three: eye and [visual] form and consciousness, that is "impact." From impact feeling totally arises.
 
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6. tshor ba'i rkyen gyis sred pa ste/<br>
 
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tshor ba'i don du sred par 'gyur/<br>
 
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sred par gyur na* nye bar len/<br>
 
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rnam pa bzhi po nyer len 'gyur/<br>
 
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['''Lha.''' *nas]
 
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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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7. nyer len yod na len pa po'i/<br>
 
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srid pa rab tu* 'byung bar 'gyur/<br>
 
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gal te nye bar len med na/<br>
 
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grol bar 'gyur te srid mi 'gyur/<br>
 
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['''Lha.''' *kun tu]
 
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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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8. srid pa de yang phung po lnga/<br>
 
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srid pa las ni skye bar 'gyur*/<br>
 
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rga shi dang ni mya ngan dang/<br>
 
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smre sngags 'don bcas sdug bsngal dang/<br>
 
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['''Lha.''' *'byungs]
 
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8. Becoming is the five aggregates; from becoming one is born. Aging, death, torment, lamentation, pain,
 
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9. yid mi bde dang 'khrug pa rnams/<br>
 
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de dag skye las rab tu 'byung/<br>
 
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de ltar sdug bsngal phung po ni/<br>
 
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'ba' zhig pa* 'di 'byung bar 'gyur/<br>
 
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['''Lha.''' *po]
 
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9. mental unhappiness, anxiety: these vividly emerge from birth. Likewise, the entire mass of anguish emerges.
 
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10. 'khor ba'i rtsa ba 'du byed de/<br>
 
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de phyir mkhas* rnams 'du mi byed/<br>
 
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de phyir mi mkhas byed po yin/<br>
 
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mkhas min** de nyid mthong phyir ro/<br>
 
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['''Lha.''' *khams **pas]
 
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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.
 
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[mi mkhas = Skt. avidvan = the ignorant]
 
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11. ma rig 'gags par gyur na ni/<br>
 
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'du byed rnams* kyang** 'byung mi 'gyur/<br>
 
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ma rig 'gag par 'gyur ba ni/<br>
 
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shes pas de nyid bsgoms pas so/<br>
 
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['''Lha.''' *rnam **kun]
 
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11. When ignorance stops, formative impulses too do not occur. The stopping of ignorance [comes] through practising that with understanding.
 
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12. de dang de ni 'gags gyur pas/<br>
 
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de dang de ni mngon mi 'byung/<br>
 
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sdug bsngal phung po 'ba' zhig pa*/<br>
 
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de ni de ltar yang dag 'gag**/<br>
 
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['''Lha.''' *po **dgab (corrupt)]
 
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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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srid pa'i yan lag bcu gnyis brtag pa zhes bya ba ste rab tu byed pa nyi shu drug pa'o //<br>
 
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[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]]
 

Revision as of 13:58, 10 November 2009

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