Difference between revisions of "Analysis of the Twelve Links of Becoming"
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<poem> | <poem> | ||
| − | Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links. | + | 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]]"]]''''') | (return to list of '''''Contents & Translation of "[[Mulamadhyamakakarika]]: [[Verses from the Centre]]"]]''''') | ||
| − | '''Chapter 26. [[Analysis of the Twelve Links of Becoming]]''' | + | '''[[Chapter]] 26. [[Analysis of the Twelve Links of Becoming]]''' |
'''''(Contingency)''''' | '''''(Contingency)''''' | ||
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<span class=TibUni18>{{BigTibetan|།འདུ་བྱེད་རྣམ་པ་གསུམ་པོ་དག།}}</span><br> | <span class=TibUni18>{{BigTibetan|།འདུ་བྱེད་རྣམ་པ་གསུམ་པོ་དག།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།མངོན་པར་འདུ་བྱེད་གང་ཡིན་པའི}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།མངོན་པར་འདུ་བྱེད་གང་ཡིན་པའི}}{{BigTibetan|།}}</span><br> |
<span class=TibUni18>{{BigTibetan|།ལས་དེ་དག་གིས་འགྲོ་བར་འགྲོ།།}}</span><br> | <span class=TibUni18>{{BigTibetan|།ལས་དེ་དག་གིས་འགྲོ་བར་འགྲོ།།}}</span><br> | ||
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/[[las]] [[de dag gis]] [['gro]] [[bar]] [['gro]]// | /[[las]] [[de dag gis]] [['gro]] [[bar]] [['gro]]// | ||
| − | ['''Lha.''' *[[phyir]]; **[[pa'o]]]. | + | ['''[[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 {{Wiki|impulses}}. |
_________________________________ | _________________________________ | ||
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/[[ming dang gzugs]] [[ni]] [[chags par 'gyur]]*// | /[[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 {{Wiki|impulses}} enters into destinies. When [[consciousness]] has entered, [[name and form]] develop. |
_________________________________ | _________________________________ | ||
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<span class=TibUni18>{{BigTibetan|།སྐྱེ་མཆེད་དྲུག་ལ་བརྟེན་ནས་ནི།}}</span><br> | <span class=TibUni18>{{BigTibetan|།སྐྱེ་མཆེད་དྲུག་ལ་བརྟེན་ནས་ནི།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།རེག་པ་ཡང་དག་འབྱུང་བར་འགྱུར།}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།རེག་པ་ཡང་དག་འབྱུང་བར་འགྱུར།}}{{BigTibetan|།}}</span><br> |
3. /[[ming dang gzugs]] [[ni]] [[chags]]* [[gyur na]]/<br> | 3. /[[ming dang gzugs]] [[ni]] [[chags]]* [[gyur na]]/<br> | ||
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/[[reg pa]] [[yang dag 'byung]] [[bar]] [['gyur]]// | /[[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. |
_________________________________ | _________________________________ | ||
| − | <span class=TibUni18> | + | <span class=TibUni18>།{{BigTibetan|མིང་དང་གཟུགས་དང་དྲན་བྱེད་ལ།}}</span><br> |
| − | <span class=TibUni18> | + | <span class=TibUni18>།{{BigTibetan|བརྟེན་ནས་སྐྱེ་བ་ཁོ་ན་སྟེ།}}</span><br> |
| − | <span class=TibUni18> | + | <span class=TibUni18>།{{BigTibetan|དེ་ལྟར་མིང་དང་གཟུགས་བརྟེན་ནས།}}</span><br> |
| − | <span class=TibUni18> | + | <span class=TibUni18>།{{BigTibetan|རྣམ་པར་ཤེས་པ་སྐྱེ་བར་འགྱུར།།}}</span><br> |
4. /*[[ming dang gzugs]] [[dang]] [[dran byed]] [[la]]/<br> | 4. /*[[ming dang gzugs]] [[dang]] [[dran byed]] [[la]]/<br> | ||
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/[[rnam par shes pa]] [[skye bar 'gyur]]// | /[[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.] | + | ['''Ts.''', '''[[Lha]].''' *[[mig]]. '''[[Lha]].''' **[[mig]] - '''Ts.''' has [[ming]]] - [Skt. has ''caksuh'' ('caksus' = [[seeing]], clearness, {{Wiki|light}}; the act or {{Wiki|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 [[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.] | + | [ [[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.] |
_________________________________ | _________________________________ | ||
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<span class=TibUni18>{{BigTibetan|།མིག་དང་གཟུགས་དང་རྣམ་པར་ཤེས།}}</span><br> | <span class=TibUni18>{{BigTibetan|།མིག་དང་གཟུགས་དང་རྣམ་པར་ཤེས།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།གསུམ་པོ་འདུས་པ་གང་ཡིན་པ}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།གསུམ་པོ་འདུས་པ་གང་ཡིན་པ}}{{BigTibetan|།}}</span><br> |
<span class=TibUni18>{{BigTibetan|།དེ་ནི་རེག་པའོ་རེག་དེ་ལས།}}</span><br> | <span class=TibUni18>{{BigTibetan|།དེ་ནི་རེག་པའོ་རེག་དེ་ལས།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།ཚོར་བ་ཀུན་ཏུ་འབྱུང་བར་འགྱུར།}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།ཚོར་བ་ཀུན་ཏུ་འབྱུང་བར་འགྱུར།}}{{BigTibetan|།}}</span><br> |
5. /[[mig]] [[dang]] [[gzugs]] [[dang]] [[rnam par shes]]/<br> | 5. /[[mig]] [[dang]] [[gzugs]] [[dang]] [[rnam par shes]]/<br> | ||
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/[[tshor ba]] [[kun tu 'byung ba]]r [['gyur]]// | /[[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. | + | 5. The [[gathering]] of the three: [[eye]] and [[[visual]]] [[form]] and [[consciousness]], that is "impact." From impact [[feeling]] totally arises. |
_________________________________ | _________________________________ | ||
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<span class=TibUni18>{{BigTibetan|།སྲེད་པར་གྱུར་ན་ཉེ་བར་ལེན།}}</span><br> | <span class=TibUni18>{{BigTibetan|།སྲེད་པར་གྱུར་ན་ཉེ་བར་ལེན།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།རྣམ་པ་བཞི་པོ་ཉེར་ལེན་འགྱུར།}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།རྣམ་པ་བཞི་པོ་ཉེར་ལེན་འགྱུར།}}{{BigTibetan|།}}</span><br> |
6. /[[tshor ba'i]] [[rkyen gyis]] [[sred pa]] [[ste]]/<br> | 6. /[[tshor ba'i]] [[rkyen gyis]] [[sred pa]] [[ste]]/<br> | ||
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/[[rnam pa bzhi]] [[po]] [[nyer len]] [['gyur]]// | /[[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]], {{Wiki|morals}} and {{Wiki|rules}}, and [[views]] of [[self]]]. |
_________________________________ | _________________________________ | ||
| − | <span class=TibUni18>{{BigTibetan|།ཉེར་ལེན་ཡོད་ན་ལེན་པ་པོའི}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།ཉེར་ལེན་ཡོད་ན་ལེན་པ་པོའི}}{{BigTibetan|།}}</span><br> |
<span class=TibUni18>{{BigTibetan|།སྲིད་པ་རབ་ཏུ་འབྱུང་བར་འགྱུར།}}</span><br> | <span class=TibUni18>{{BigTibetan|།སྲིད་པ་རབ་ཏུ་འབྱུང་བར་འགྱུར།}}</span><br> | ||
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/[[grol bar 'gyur]] [[te]] [[srid]] [[mi 'gyur]]// | /[[grol bar 'gyur]] [[te]] [[srid]] [[mi 'gyur]]// | ||
| − | ['''Lha.''' *[[kun tu]]] | + | ['''[[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. |
_________________________________ | _________________________________ | ||
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<span class=TibUni18>{{BigTibetan|།སྲིད་པ་དེ་ཡང་ཕུང་པོ་ལྔ།}}</span><br> | <span class=TibUni18>{{BigTibetan|།སྲིད་པ་དེ་ཡང་ཕུང་པོ་ལྔ།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།སྲིད་པ་ལས་ནི་སྐྱེ་བར་འགྱུར}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།སྲིད་པ་ལས་ནི་སྐྱེ་བར་འགྱུར}}{{BigTibetan|།}}</span><br> |
<span class=TibUni18>{{BigTibetan|།རྒ་ཤི་དང་ནི་མྱ་ངན་དང།}}</span><br> | <span class=TibUni18>{{BigTibetan|།རྒ་ཤི་དང་ནི་མྱ་ངན་དང།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།སྨྲེ་སྔགས་འདོན་བཅས་སྡུག་བསྔལ་དང།}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།སྨྲེ་སྔགས་འདོན་བཅས་སྡུག་བསྔལ་དང།}}{{BigTibetan|།}}</span><br> |
8. /[[srid pa]] [[de yang]] [[phung po lnga]]/<br> | 8. /[[srid pa]] [[de yang]] [[phung po lnga]]/<br> | ||
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/[[smre sngags 'don]] [[bcas]] [[sdug bsngal]] [[dang]]// | /[[smre sngags 'don]] [[bcas]] [[sdug bsngal]] [[dang]]// | ||
| − | ['''Lha.''' *[['byung]]] | + | ['''[[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]], |
_________________________________ | _________________________________ | ||
| − | <span class=TibUni18>{{BigTibetan|།ཡིད་མི་བདེ་དང་འཁྲུག་པ་རྣམས}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།ཡིད་མི་བདེ་དང་འཁྲུག་པ་རྣམས}}{{BigTibetan|།}}</span><br> |
<span class=TibUni18>{{BigTibetan|།དེ་དག་སྐྱེ་ལས་རབ་ཏུ་འབྱུང།}}</span><br> | <span class=TibUni18>{{BigTibetan|།དེ་དག་སྐྱེ་ལས་རབ་ཏུ་འབྱུང།}}</span><br> | ||
| Line 176: | Line 176: | ||
<span class=TibUni18>{{BigTibetan|།དེ་ལྟར་སྡུག་བསྔལ་ཕུང་པོ་ནི།}}</span><br> | <span class=TibUni18>{{BigTibetan|།དེ་ལྟར་སྡུག་བསྔལ་ཕུང་པོ་ནི།}}</span><br> | ||
| − | <span class=TibUni18>{{BigTibetan|།འབའ་ཞིག་པ་འདི་འབྱུང་བར་འགྱུར།}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།འབའ་ཞིག་པ་འདི་འབྱུང་བར་འགྱུར།}}{{BigTibetan|།}}</span><br> |
9. /[[yid mi bde]] [[dang]] [['khrug pa]] [[rnams]]/<br> | 9. /[[yid mi bde]] [[dang]] [['khrug pa]] [[rnams]]/<br> | ||
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/[['ba' zhig]] [[pa]]* [['di]] [['byung bar 'gyur]]// | /[['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 {{Wiki|mass}} of anguish emerges. |
_________________________________ | _________________________________ | ||
| − | <span class=TibUni18>{{BigTibetan|།འཁོར་བའི་རྩ་བ་འདུ་བྱེད་དེ}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།འཁོར་བའི་རྩ་བ་འདུ་བྱེད་དེ}}{{BigTibetan|།}}</span><br> |
| − | <span class=TibUni18>{{BigTibetan|།དེ་ཕྱིར་མཁས་རྣམས་འདུ་མི་བྱེད}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།དེ་ཕྱིར་མཁས་རྣམས་འདུ་མི་བྱེད}}{{BigTibetan|།}}</span><br> |
<span class=TibUni18>{{BigTibetan|།དེ་ཕྱིར་མི་མཁས་བྱེད་པོ་ཡིན།}}</span><br> | <span class=TibUni18>{{BigTibetan|།དེ་ཕྱིར་མི་མཁས་བྱེད་པོ་ཡིན།}}</span><br> | ||
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/[[mkhas]] [[min]]** [[de nyid]] [[mthong]] [[phyir]] [[ro]]// | /[[mkhas]] [[min]]** [[de nyid]] [[mthong]] [[phyir]] [[ro]]// | ||
| − | ['''Lha.''' *[[khams]] **[[pas]]] | + | ['''[[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 {{Wiki|impulses}}. Therefore, the [[wise]] do not [[form]] {{Wiki|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]]) |
_________________________________ | _________________________________ | ||
| Line 223: | Line 223: | ||
/[[shes pas]] [[de nyid]] [[bsgoms pas]] [[so]]// | /[[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 {{Wiki|impulses}} too do not occur. The stopping of [[ignorance]] [comes] through practising that with [[understanding]]. |
_________________________________ | _________________________________ | ||
| − | <span class=TibUni18>{{BigTibetan|།དེ་དང་དེ་ནི་འགགས་གྱུར་པས}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།དེ་དང་དེ་ནི་འགགས་གྱུར་པས}}{{BigTibetan|།}}</span><br> |
<span class=TibUni18>{{BigTibetan|།དེ་དང་དེ་ནི་མངོན་མི་འབྱུང།}}</span><br> | <span class=TibUni18>{{BigTibetan|།དེ་དང་དེ་ནི་མངོན་མི་འབྱུང།}}</span><br> | ||
| Line 242: | Line 242: | ||
/[[de ni]] [[de ltar yang]] [[dag]] [['gag]]**// | /[[de ni]] [[de ltar yang]] [[dag]] [['gag]]**// | ||
| − | ['''Lha.''' *[[po]] **[[dgab]] = (corrupt)] | + | ['''[[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 {{Wiki|mass}} of anguish will likewise completely stop. |
_________________________________________ | _________________________________________ | ||
| − | <span class=TibUni18>{{BigTibetan|།སྲིད་པའི་ཡན་ལག་བཅུ་གཉིས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་ཉི་ཤུ་དྲུག་པའོ།}}།</span><br> | + | <span class=TibUni18>{{BigTibetan|།སྲིད་པའི་ཡན་ལག་བཅུ་གཉིས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་ཉི་ཤུ་དྲུག་པའོ།}}{{BigTibetan|།}}</span><br> |
/[[srid pa'i yan lag]] [[bcu gnyis]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[nyi shu]] [[drug pa]][['o]]// | /[[srid pa'i yan lag]] [[bcu gnyis]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[nyi shu]] [[drug pa]][['o]]// | ||
Latest revision as of 21:57, 11 February 2020
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 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་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//
