Investigation of the Aggregates

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

4. Investigation of the Aggregates

(Body)

1. /gzugs kyi rgyu ni ma gtogs par/ /gzugs ni dmigs par mi 'gyur ro/ /gzugs zhes bya ba ma gtogs par/ /gzugs kyi rgyu yang mi snang ngo/

1. Apart from the cause of form, form is not perceived. Apart from “form”, the cause of form also does not appear.

[Ts. 128 gives “the eye etc.”as examples of “form” and “the four elements” as examples of the “causes of form.”]

2. /gzugs kyi rgyu ni ma gtogs par/ /gzugs na gzugs ni rgyu med par/ /thal bar gyur te don gang yang/ /rgyu med pa ni gang na'ang med/

2. If there were form apart from the cause of form, it would follow that form is without cause; there is no object at all that is without cause.

3. /gal te gzugs ni ma gtogs par/ /gzugs kyi rgyu zhig yod na ni/ /'bras bu med pa'i rgyur 'gyur te/ /'bras bu med pa'i rgyu med do/

3. If a cause of form existed apart from form, it would exist as a cause without fruit; causes without fruit do not exist.

4. /gzugs yod na yang gzugs kyi ni/ /rgyu yang 'thad par mi 'gyur nyid/ /gzugs med na yang gzugs kyi ni/ /rgyu yang 'thad par mi 'gyur nyid/

4. If form existed, a cause of form would be untenable; if form did not exist, a cause of form would be untenable.

5. /rgyu med pa yi gzugs dag ni/ /'thad par mi rung rung min nyid/ /de phyir gzugs kyi rnam par rtog/ /'ga' yang rnam par brtag mi bya/

5. Forms which do not have a cause are not at all tenable. Therefore, do not conceive the concept of form at all.

[Ts. 129-30 explains “rung min nyid” as being an added emphasis. To “not conceive of the concept of form” he regards as unworthy for the yogin who beholds reality. He cites Buddhapalita, who explains how it is “inappropriate,” in contrast to “how appropriate it would be to reflect on non-abiding.”]

6. /'bras bu rgyu dang 'dra ba zhes/ /bya ba 'thad pa ma yin te/ /'bras bu rgyu dang mi 'dra zhes/ /bya ba'ang 'thad pa ma yin no/

6. It is untenable to say, “the fruit is like the cause.” It is also untenable to say, “the fruit is unlike the cause.”

7. /tshor dang 'du shes 'du byed dang/ /sems dang dngos po thams cad kyang/ /rnam pa dag ni thams cad du/ /gzugs nyid kyis ni rim pa mtshungs/

7. Feeling and perception, impulses and mind and all things are comparable in every aspect, at every stage with form.

8. /stong pa nyid kyis brtsad byas tshe/ /gang zhig lan 'debs smra byed pa/ /de yi thams cad lan btab min/ /bsgrub par bya dang mtshungs par 'gyur/

8. When having argued by means of emptiness, everything of that one who objects is not an objection; it is similar to what is to be established .

9. /stong pa nyid kyis bshad byas tshe/ /gang zhig skyon 'dogs smra byed pa/ /de yi thams cad skyon btags min/ /bsgrub par bya dang mtshungs par 'gyur/

9. When having explained by means of emptiness, everything of that one who finds fault is not a fault; it is similar to what is to be established.

phung po brtag pa zhes bya ba ste rab tu byed pa bzhi pa'o////