Difference between revisions of "In Praise of Dependent Arising by Je Tsongkhapa"
(Created page with " In Praise of Dependent Arising by Je Tsongkhapa (1357–1419) <poem> Homage to (my) Guru, Mañjughoṣa. (1) I bow to (you) the Triumphant (Buddha), who has seen a...") |
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− | In Praise of Dependent Arising by Je Tsongkhapa (1357–1419) | + | [[In Praise of Dependent Arising]] by [[Je Tsongkhapa]] (1357–1419) |
<poem> | <poem> | ||
− | Homage to (my) Guru, Mañjughoṣa. | + | Homage to (my) [[Guru]], [[Mañjughoṣa]]. |
(1) | (1) | ||
− | I bow to (you) the Triumphant (Buddha), | + | I [[bow]] to (you) the Triumphant ([[Buddha]]), |
− | who has seen and taught dependent arising, | + | who has seen and [[taught]] [[dependent arising]], |
which, to see (makes you) a knower | which, to see (makes you) a knower | ||
and to speak of (makes you) an unsurpassable instructor. | and to speak of (makes you) an unsurpassable instructor. | ||
Line 19: | Line 19: | ||
(2) | (2) | ||
− | Unawareness is the root | + | Unawareness is the [[root]] |
− | of as much torment as there is in the world. | + | of as much torment as there is in the [[world]]. |
− | Thus, you spoke of dependent arising, | + | Thus, you spoke of [[dependent arising]], |
which, if seen, turns that back. | which, if seen, turns that back. | ||
(3) | (3) | ||
− | At that time, how could those with intelligence | + | At that time, how could those with [[intelligence]] |
− | not have comprehended the path of dependent arising | + | not have comprehended the [[path]] of [[dependent arising]] |
− | as being the essential point of your teachings? | + | as being the [[essential]] point of your teachings? |
(4) | (4) | ||
Line 35: | Line 35: | ||
as a gateway for praising you, O Guardian, | as a gateway for praising you, O Guardian, | ||
anything more wondrous | anything more wondrous | ||
− | than your statements about dependent arising? | + | than your statements about [[dependent arising]]? |
(5) | (5) | ||
− | “Whatever depends on conditions | + | “Whatever depends on [[conditions]] |
− | is devoid of a self-establishing nature.” | + | is devoid of a self-establishing [[nature]].” |
− | What could be a more amazing, excellent manner | + | What could be a more amazing, {{Wiki|excellent}} manner |
of instructing than this statement? | of instructing than this statement? | ||
(6) | (6) | ||
− | This real fact (of dependent arising) | + | This real fact (of [[dependent arising]]) |
− | which, if grasped at (as establishing true existence), | + | which, if grasped at (as establishing [[true existence]]), |
− | makes infantile | + | makes {{Wiki|infantile}} [[beings]]’ bondage to [[grasping]] for extremes more firm, |
is the gateway for the learned | is the gateway for the learned | ||
− | to cut all the webs of their mental fabrication, without any exception. | + | to cut all the webs of their [[mental fabrication]], without any exception. |
(7) | (7) | ||
− | As this teaching is not seen in others, | + | As this [[teaching]] is not seen in others, |
− | then the title | + | then the title “[[Teacher]]” is really yours (alone); |
− | it’s a sham word, however, | + | it’s a [[sham]] [[word]], however, |
− | if also (used) for those with heterodox (views), | + | if also (used) for those with [[Wikipedia:Heterodoxy|heterodox]] ([[views]]), |
− | like | + | like “[[lion]]” for the {{Wiki|species}} “{{Wiki|fox}}.” |
(8) | (8) | ||
− | How wondrous – a Teacher! How wondrous – a Safe Direction! | + | How wondrous – a [[Teacher]]! How wondrous – a Safe [[Direction]]! |
How wondrous – a Supreme Speaker! How wondrous – a Guardian! | How wondrous – a Supreme Speaker! How wondrous – a Guardian! | ||
− | I prostrate to (you) that Teacher, | + | I [[prostrate]] to (you) that [[Teacher]], |
− | who spoke excellently about dependent arising. | + | who spoke excellently about [[dependent arising]]. |
(9) | (9) | ||
− | You, the Benefactor, prescribed it as a medicine for wandering beings, | + | You, the Benefactor, prescribed it as a [[medicine]] for wandering [[beings]], |
− | (since) it’s the peerless line of reasoning for ascertaining voidness, | + | (since) it’s the peerless line of {{Wiki|reasoning}} for ascertaining [[voidness]], |
− | the heart of your teachings. | + | the [[heart]] of your teachings. |
(10) | (10) | ||
How can those who see | How can those who see | ||
− | this manner (of reason) of dependent arising | + | this manner (of [[reason]]) of [[dependent arising]] |
as contradicting (functionality) or as unestablished | as contradicting (functionality) or as unestablished | ||
ever be able to comprehend your system? | ever be able to comprehend your system? | ||
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(11) | (11) | ||
− | When you saw voidness as meaning dependent arising, | + | When you saw [[voidness]] as meaning [[dependent arising]], |
− | (you saw that) voidness of a self-establishing nature | + | (you saw that) [[voidness]] of a self-establishing [[nature]] |
− | and the performing of functions are not contradictory, | + | and the performing of functions are not [[contradictory]], |
but in fact reasonable (in terms of one another). | but in fact reasonable (in terms of one another). | ||
Line 90: | Line 90: | ||
But if one sees the reverse of that, | But if one sees the reverse of that, | ||
− | then since function would be inadmissible in terms of voidness, | + | then since function would be inadmissible in terms of [[voidness]], |
− | and there could be no voidness in terms of function, | + | and there could be no [[voidness]] in terms of function, |
− | one would be asserting a plunge into an abyss of despair. | + | one would be asserting a plunge into an [[Wikipedia:Abyss (religion)|abyss]] of {{Wiki|despair}}. |
(13) | (13) | ||
− | Because of that, excellent praise | + | Because of that, {{Wiki|excellent}} praise |
− | to the vision of dependent arising in your teachings! | + | to the [[vision]] of [[dependent arising]] in your teachings! |
− | For that, in fact, nullifies (both) total non-existence and existence | + | For that, in fact, nullifies (both) total [[non-existence]] and [[existence]] |
− | by means of a self-establishing nature. | + | by means of a self-establishing [[nature]]. |
(14) | (14) | ||
− | Non-reliance is like a flower from empty space; | + | Non-reliance is like a [[flower]] from [[empty space]]; |
− | therefore non-dependence does not exist. | + | therefore [[non-dependence]] does not [[exist]]. |
− | If the existence (of things) were established by their essential natures, | + | If the [[existence]] (of things) were established by their [[essential]] natures, |
then the establishment of that would contradict | then the establishment of that would contradict | ||
− | their depending on causes and conditions. | + | their depending on [[causes and conditions]]. |
(15) | (15) | ||
(Thus) you said that because of that, | (Thus) you said that because of that, | ||
− | since there are no phenomena other than what dependently arises, | + | since there are no [[phenomena]] other than what dependently arises, |
− | there are no phenomena other | + | there are no [[phenomena]] other |
− | than what is devoid of a self-establishing nature. | + | than what is devoid of a self-establishing [[nature]]. |
(16) | (16) | ||
You (further) said that because, | You (further) said that because, | ||
− | if phenomena (actually) had a certain self-establishing nature, | + | if [[phenomena]] (actually) had a certain self-establishing [[nature]], |
− | (the appearance of) self-establishing natures could not be turned back, | + | (the [[appearance]] of) self-establishing natures could not be turned back, |
− | Nirvāṇa would (then) become inadmissible, | + | [[Nirvāṇa]] would (then) become inadmissible, |
− | and all mental fabrication could not be turned back. | + | and all [[mental fabrication]] could not be turned back. |
(17) | (17) | ||
Because of that, in the crowd of learned ones, | Because of that, in the crowd of learned ones, | ||
− | you spoke excellently, again and again, with a lion’s roar, | + | you spoke excellently, again and again, with a [[lion’s roar]], |
that everything is parted from self-establishing natures. | that everything is parted from self-establishing natures. | ||
Who could get the better of this? | Who could get the better of this? | ||
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(18) | (18) | ||
− | There is no such thing as a self-establishing nature; | + | There is no such thing as a self-establishing [[nature]]; |
also, the entire presentation is reasonable | also, the entire presentation is reasonable | ||
− | of “this” arising from depending on “this.” | + | of “this” [[arising]] from depending on “this.” |
As these 2 (points) are non-contradictory, | As these 2 (points) are non-contradictory, | ||
is there need to mention that they fit together? | is there need to mention that they fit together? | ||
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(19) | (19) | ||
− | “Because of the line of reasoning, dependent arising, | + | “Because of the line of {{Wiki|reasoning}}, [[dependent arising]], |
one does not become founded in an extreme view.” | one does not become founded in an extreme view.” | ||
− | This excellent statement (of yours) | + | This {{Wiki|excellent}} statement (of yours) |
− | is the cause for your speech, O Guardian, being peerless. | + | is the [[cause]] for your {{Wiki|speech}}, O Guardian, being peerless. |
(20) | (20) | ||
All these (things) are devoid | All these (things) are devoid | ||
− | (of being established) by an essential nature, | + | (of being established) by an [[essential nature]], |
while from “this,” “this” arises as a result. | while from “this,” “this” arises as a result. | ||
These 2 certainties, without hindering one another, serve as (mutual) helps. | These 2 certainties, without hindering one another, serve as (mutual) helps. | ||
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Enslaved by their muddle-headedness, | Enslaved by their muddle-headedness, | ||
− | some are hostile toward you. | + | some are {{Wiki|hostile}} toward you. |
− | Is it any wonder they cannot bear | + | Is it any [[wonder]] they cannot bear |
− | the sound of “no self-establishing nature?” | + | the [[sound]] of “no self-establishing [[nature]]?” |
(23) | (23) | ||
− | But those who accept dependent arising, | + | But those who accept [[dependent arising]], |
− | the cherished treasure from among your statements, | + | the cherished [[treasure]] from among your statements, |
− | and then cannot bear the roar of voidness | + | and then cannot bear the roar of [[voidness]] |
– it is they who amaze me. | – it is they who amaze me. | ||
(24) | (24) | ||
− | It is just these people who grasp at self-establishing natures | + | It is just these [[people]] who [[grasp]] at self-establishing natures |
− | in the very name of dependent arising, | + | in the very [[name]] of [[dependent arising]], |
but which, (in fact,) is the unsurpassable gateway | but which, (in fact,) is the unsurpassable gateway | ||
leading to there being no self-establishing natures. | leading to there being no self-establishing natures. | ||
Line 184: | Line 184: | ||
By what method could they be led | By what method could they be led | ||
− | to this excellent pathway pleasing to you, | + | to this {{Wiki|excellent}} pathway [[pleasing]] to you, |
which is a peerless fording passage | which is a peerless fording passage | ||
− | well-travelled by the Supreme Noble Āryas? | + | well-travelled by the Supreme [[Noble]] [[Āryas]]? |
(26) | (26) | ||
− | How can having a self-establishing nature, | + | How can having a self-establishing [[nature]], |
being unfashioned, and non-reliant, | being unfashioned, and non-reliant, | ||
− | as well as being dependently arising, reliant, and fashioned | + | as well as being dependently [[arising]], reliant, and fashioned |
− | both be what are gathered together | + | both be what are [[gathered]] together |
− | with no contradiction on a single basis? | + | with no {{Wiki|contradiction}} on a single basis? |
(27) | (27) | ||
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Because of that, whatever dependently arises | Because of that, whatever dependently arises | ||
is, from the beginning, completely removed | is, from the beginning, completely removed | ||
− | from having a self-establishing nature. | + | from having a self-establishing [[nature]]. |
Yet, since (things) appear to be there, | Yet, since (things) appear to be there, | ||
− | you said that all of them are like illusions. | + | you said that all of them are like [[illusions]]. |
(28) | (28) | ||
− | It is by this very (reasoning) that one can well understand | + | It is by this very ({{Wiki|reasoning}}) that one can well understand |
the statement that even if opponents | the statement that even if opponents | ||
− | try to pick apart how you have taught, | + | try to pick apart how you have [[taught]], |
− | they can never find an occurrence (of fault) in the Dharma’s consistency. | + | they can never find an occurrence (of fault) in the [[Dharma’s]] consistency. |
(29) | (29) | ||
Line 216: | Line 216: | ||
It’s because, by this explanation, | It’s because, by this explanation, | ||
you’ve distanced afar any chances for interpolation or repudiation | you’ve distanced afar any chances for interpolation or repudiation | ||
− | regarding any phenomenon, seen or unseen. | + | regarding any [[phenomenon]], seen or unseen. |
(30) | (30) | ||
− | By this very path of dependent arising, | + | By this very [[path]] of [[dependent arising]], |
− | which is the reason your speech is seen as peerless, | + | which is the [[reason]] your {{Wiki|speech}} is seen as peerless, |
− | one can develop certainty | + | one can develop {{Wiki|certainty}} |
that your other statements are valid as well. | that your other statements are valid as well. | ||
(31) | (31) | ||
− | In training, in your footsteps, | + | In {{Wiki|training}}, in your footsteps, |
in what you have said so well, | in what you have said so well, | ||
after you saw in accord with fact, | after you saw in accord with fact, | ||
one puts all one’s troubles far away, | one puts all one’s troubles far away, | ||
− | because one turns back the root of all one’s faults. | + | because one turns back the [[root]] of all one’s faults. |
(32) | (32) | ||
Line 238: | Line 238: | ||
even should they devote themselves wearily for a long time, | even should they devote themselves wearily for a long time, | ||
are like inviting one mistake after the next, | are like inviting one mistake after the next, | ||
− | because of their firm view of identity natures. | + | because of their firm view of [[Wikipedia:Identity (social science)|identity]] natures. |
(33) | (33) | ||
− | How wondrous! How could any learned person, | + | How wondrous! How could any learned [[person]], |
when he has comprehended the difference between these two, | when he has comprehended the difference between these two, | ||
− | not develop, at that time, respect for you | + | not develop, at that time, [[respect]] for you |
− | from the depth of his heart? | + | from the depth of his [[heart]]? |
(34) | (34) | ||
What need to mention many of your statements, | What need to mention many of your statements, | ||
− | when finding merely a rough certainty | + | when finding merely a rough {{Wiki|certainty}} |
about even only the meaning of a single portion | about even only the meaning of a single portion | ||
− | bestows supreme bliss. | + | bestows [[supreme bliss]]. |
(35) | (35) | ||
− | Alas! My mind is so overwhelmed with being muddled | + | Alas! My [[mind]] is so overwhelmed with being muddled |
− | that although I’ve long taken safe direction from (you, | + | that although I’ve long taken safe [[direction]] from (you, |
− | who are) a mass of excellent qualities like this, | + | who are) a {{Wiki|mass}} of {{Wiki|excellent}} qualities like this, |
I cannot show even a tiny speck of good qualities (in myself). | I cannot show even a tiny speck of good qualities (in myself). | ||
(36) | (36) | ||
− | But until the flow of my life-force toward the direction | + | But until the flow of my [[life-force]] toward the [[direction]] |
− | of the mouth of the Lord of Death comes to an end, | + | of the {{Wiki|mouth}} of the [[Lord of Death]] comes to an end, |
− | I shall consider myself fortunate even in just this: | + | I shall consider myself [[fortunate]] even in just this: |
− | the slight amount of confident belief (I’ve developed) in you. | + | the slight amount of confident [[belief]] (I’ve developed) in you. |
(37) | (37) | ||
− | Like a commander of the triumphant in the worldly realms, | + | Like a commander of the triumphant in the [[worldly]] [[realms]], |
− | your omniscient mind has no other (match) | + | your [[omniscient]] [[mind]] has no other (match) |
− | in its magnificence and excellence, in that both, | + | in its magnificence and [[excellence]], in that both, |
− | among teachers, you are a teacher of dependent arising, | + | among [[teachers]], you are a [[teacher]] of [[dependent arising]], |
− | and among discriminating awarenesses, | + | and among discriminating [[awarenesses]], |
− | you have an awareness of dependent arising. | + | you have an [[awareness]] of [[dependent arising]]. |
(38) | (38) | ||
However much has been proclaimed by you | However much has been proclaimed by you | ||
− | has originated and proceeded from dependent arising itself. | + | has originated and proceeded from [[dependent arising]] itself. |
− | And, moreover, it’s been for the purpose of Nirvāṇa (a release from suffering). | + | And, moreover, it’s been for the {{Wiki|purpose}} of [[Nirvāṇa]] (a [[release]] from [[suffering]]). |
You do not do anything that doesn’t bring about (such) pacification. | You do not do anything that doesn’t bring about (such) pacification. | ||
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How wondrous! Because your teachings | How wondrous! Because your teachings | ||
− | bring about a pacification (of suffering) | + | bring about a pacification (of [[suffering]]) |
− | to all those in whose ears it passes, | + | to all those in whose [[ears]] it passes, |
− | who could not respect upholding your teachings? | + | who could not [[respect]] upholding your teachings? |
(40) | (40) | ||
− | My delight ever increases in this system (of yours), | + | My [[delight]] ever increases in this system (of yours), |
which defeats every kind of challenging opponent, | which defeats every kind of challenging opponent, | ||
is devoid of contradictions from top to bottom, | is devoid of contradictions from top to bottom, | ||
− | and bestows the two aims of the 9 kinds of beings. | + | and bestows the two aims of the 9 kinds of [[beings]]. |
(41) | (41) | ||
− | It is for this purpose that you | + | It is for this {{Wiki|purpose}} that you |
− | offered over and again, through countless eons, | + | [[offered]] over and again, through countless [[eons]], |
− | at some times your body, at others your life, | + | at some times your [[body]], at others your [[life]], |
− | as well as your dear relations and your stores of wealth. | + | as well as your dear relations and your stores of [[wealth]]. |
(42) | (42) | ||
− | What poor fortune | + | What poor [[fortune]] |
− | not to have heard that Dharma (directly) from you, | + | not to have heard that [[Dharma]] (directly) from you, |
− | to whose mind I am drawn, like a fish to a hook, | + | to whose [[mind]] I am drawn, like a {{Wiki|fish}} to a hook, |
− | by seeing your good qualities. | + | by [[seeing]] your good qualities. |
(43) | (43) | ||
− | By the strength of that sadness, | + | By the strength of that [[sadness]], |
− | my mind shall never give up (its regard for you), | + | my [[mind]] shall never give up (its regard for you), |
− | like the mind of a mother continually | + | like the [[mind]] of a mother continually |
following after her dear child. | following after her dear child. | ||
Line 322: | Line 322: | ||
And so, for this, when I think of your statements, | And so, for this, when I think of your statements, | ||
− | I think of (you,) that Teacher, | + | I think of (you,) that [[Teacher]], |
− | radiant with the glory of the physical signs and exemplary features, | + | radiant with the glory of the [[physical]] [[signs]] and exemplary features, |
− | surrounded completely by an aura of light, | + | surrounded completely by an [[Wikipedia:aura (paranormal)|aura]] of {{Wiki|light}}, |
(45) | (45) | ||
And, in that manner, | And, in that manner, | ||
− | proclaiming these (teachings) with your Brahma-like voice. | + | proclaiming these (teachings) with your [[Brahma-like voice]]. |
− | The mere arising in my mind of the image of your physical form, O Sage, | + | The mere [[arising]] in my [[mind]] of the image of your [[physical form]], O [[Sage]], |
− | is a medicine like moonlight for the torment of my fever. | + | is a [[medicine]] like [[moonlight]] for the torment of my {{Wiki|fever}}. |
(46) | (46) | ||
− | Although this excellent system of yours is so wondrous, | + | Although this {{Wiki|excellent}} system of yours is so wondrous, |
− | yet unlearned people have made contentions | + | yet unlearned [[people]] have made contentions |
over so many points, like tangled vines. | over so many points, like tangled vines. | ||
(47) | (47) | ||
− | Seeing this manner (of theirs), | + | [[Seeing]] this manner (of theirs), |
− | I have followed with a great deal of effort (only) the learned | + | I have followed with a great deal of [[effort]] (only) the learned |
and thereby have repeatedly sought your intended meaning. | and thereby have repeatedly sought your intended meaning. | ||
Line 348: | Line 348: | ||
At that time, when I studied the many various texts | At that time, when I studied the many various texts | ||
− | of the systems of our own and others’ tenets, | + | of the systems of our [[own]] and others’ [[tenets]], |
− | my mind was completely tormented | + | my [[mind]] was completely tormented |
− | by a web of one doubt after the next. | + | by a web of one [[doubt]] after the next. |
(49–51) | (49–51) | ||
− | But, my mind found relief from its exhaustion | + | But, my [[mind]] found relief from its exhaustion |
− | when, through the kindness of my gurus, | + | when, through the [[kindness]] of my [[gurus]], |
− | I beheld the garden of moonflowers of the textual tradition of Nāgārjuna | + | I beheld the [[garden]] of moonflowers of the textual [[tradition]] of [[Nāgārjuna]] |
– whom you prophesied would comment correctly | – whom you prophesied would comment correctly | ||
− | upon the ways of your unsurpassable vehicle, | + | upon the ways of your unsurpassable [[vehicle]], |
− | getting rid of the extremes of existence and nonexistence | + | getting rid of the extremes of [[existence]] and [[Wikipedia:Existence|nonexistence]] |
− | – illumined by the array of white light | + | – illumined by the array of [[white light]] |
− | of the excellent explanations of the Glorious Moon, Candrakīrti | + | of the {{Wiki|excellent}} explanations of the Glorious [[Moon]], [[Candrakīrti]] |
− | – the full orb of whose stainless understanding | + | – the full orb of whose stainless [[understanding]] |
− | passes without hindrance through the sky of the scriptural pronouncements, | + | passes without [[hindrance]] through the sky of the [[scriptural]] pronouncements, |
− | dispelling the darkness of the heart of grasping for extremes | + | dispelling the {{Wiki|darkness}} of the [[heart]] of [[grasping]] for extremes |
− | and outshining the constellations of the speakers of distorted (views). | + | and outshining the [[constellations]] of the speakers of distorted ([[views]]). |
(52) | (52) | ||
− | Of all your Enlightening deeds, | + | Of all your [[Enlightening]] [[deeds]], |
− | the deeds of your Enlightening speech are supreme. | + | the [[deeds]] of your [[Enlightening]] {{Wiki|speech}} are supreme. |
− | Because that indeed is (in reference to) this very (teaching), | + | Because that indeed is (in reference to) this very ([[teaching]]), |
− | learned ones, be continually mindful of Buddha from this! | + | learned ones, be continually [[mindful]] of [[Buddha]] from this! |
(53) | (53) | ||
− | In the footsteps of (you,) this Teacher, I became a monastic, | + | In the footsteps of (you,) this [[Teacher]], I became a [[monastic]], |
and my study of (your) statements, Triumphant One, has not been poor. | and my study of (your) statements, Triumphant One, has not been poor. | ||
− | As a monk who makes effort in the actions of a yogi, | + | As a [[monk]] who makes [[effort]] in the [[actions]] of a [[yogi]], |
− | I pay respect like this to (you,) that Great Seer. | + | I pay [[respect]] like this to (you,) that Great [[Seer]]. |
(54) | (54) | ||
To have met like this | To have met like this | ||
− | with the teachings of (you,) the Unsurpassable Teacher, | + | with the teachings of (you,) the Unsurpassable [[Teacher]], |
− | is due to the kindness of my gurus. | + | is due to the [[kindness]] of my [[gurus]]. |
Thus, I dedicate this constructive force | Thus, I dedicate this constructive force | ||
− | as a cause for all wandering beings, barring none, | + | as a [[cause]] for all wandering [[beings]], barring none, |
− | to be upheld by hallowed spiritual masters. | + | to be upheld by [[hallowed]] [[spiritual masters]]. |
(55) | (55) | ||
− | Till the end of existence, may the teachings, | + | Till the end of [[existence]], may the teachings, |
as well, of (you,) that Benefactor, | as well, of (you,) that Benefactor, | ||
− | remain unshaken by the winds of misconception. | + | remain unshaken by the [[winds]] of {{Wiki|misconception}}. |
And may they always be filled with those | And may they always be filled with those | ||
− | who have found confident belief in (you), their Teacher, | + | who have found confident [[belief]] in (you), their [[Teacher]], |
by having understood this manner of (your) teachings. | by having understood this manner of (your) teachings. | ||
Line 402: | Line 402: | ||
In all my lifetimes, may I uphold, | In all my lifetimes, may I uphold, | ||
− | even at the cost of my body or life, | + | even at the cost of my [[body]] or [[life]], |
− | this excellent system of (you,) the Sage, | + | this {{Wiki|excellent}} system of (you,) the [[Sage]], |
− | which clarifies reality in terms of dependent arising, | + | which clarifies [[reality]] in terms of [[dependent arising]], |
and never loosen (my hold), for even a mere instant. | and never loosen (my hold), for even a mere instant. | ||
(57) | (57) | ||
− | May I spend day and night in examination, | + | May I spend day and night in {{Wiki|examination}}, |
− | thinking of methods by which I can further these (teachings), | + | [[thinking]] of [[methods]] by which I can further these (teachings), |
− | which (you,) that Supreme Guide, realized | + | which (you,) that Supreme Guide, [[realized]] |
− | by taking earnestly to heart immeasurable hardships. | + | by taking earnestly to [[heart]] [[immeasurable]] {{Wiki|hardships}}. |
(58) | (58) | ||
− | When I make efforts in that manner, with pure exceptional resolve, | + | When I make efforts in that manner, with [[pure]] [[exceptional]] resolve, |
may I always be unswervingly assisted | may I always be unswervingly assisted | ||
− | by worldly protectors, such as Brahma and Indra, | + | by [[worldly protectors]], such as [[Brahma]] and [[Indra]], |
− | and guardians (of the Dharma), like Excellent Mahākāla and the rest. | + | and guardians (of the [[Dharma]]), like {{Wiki|Excellent}} [[Mahākāla]] and the rest. |
− | This has been composed by the Buddhist monk Tsongkhapa. | + | This has been composed by the [[Buddhist monk]] [[Tsongkhapa]]. |
</poem> | </poem> |
Latest revision as of 05:40, 4 February 2020
In Praise of Dependent Arising by Je Tsongkhapa (1357–1419)
Homage to (my) Guru, Mañjughoṣa.
(1)
I bow to (you) the Triumphant (Buddha),
who has seen and taught dependent arising,
which, to see (makes you) a knower
and to speak of (makes you) an unsurpassable instructor.
(2)
Unawareness is the root
of as much torment as there is in the world.
Thus, you spoke of dependent arising,
which, if seen, turns that back.
(3)
At that time, how could those with intelligence
not have comprehended the path of dependent arising
as being the essential point of your teachings?
(4)
As that is so, how could anyone find
as a gateway for praising you, O Guardian,
anything more wondrous
than your statements about dependent arising?
(5)
“Whatever depends on conditions
is devoid of a self-establishing nature.”
What could be a more amazing, excellent manner
of instructing than this statement?
(6)
This real fact (of dependent arising)
which, if grasped at (as establishing true existence),
makes infantile beings’ bondage to grasping for extremes more firm,
is the gateway for the learned
to cut all the webs of their mental fabrication, without any exception.
(7)
As this teaching is not seen in others,
then the title “Teacher” is really yours (alone);
it’s a sham word, however,
if also (used) for those with heterodox (views),
like “lion” for the species “fox.”
(8)
How wondrous – a Teacher! How wondrous – a Safe Direction!
How wondrous – a Supreme Speaker! How wondrous – a Guardian!
I prostrate to (you) that Teacher,
who spoke excellently about dependent arising.
(9)
You, the Benefactor, prescribed it as a medicine for wandering beings,
(since) it’s the peerless line of reasoning for ascertaining voidness,
the heart of your teachings.
(10)
How can those who see
this manner (of reason) of dependent arising
as contradicting (functionality) or as unestablished
ever be able to comprehend your system?
(11)
When you saw voidness as meaning dependent arising,
(you saw that) voidness of a self-establishing nature
and the performing of functions are not contradictory,
but in fact reasonable (in terms of one another).
(12)
But if one sees the reverse of that,
then since function would be inadmissible in terms of voidness,
and there could be no voidness in terms of function,
one would be asserting a plunge into an abyss of despair.
(13)
Because of that, excellent praise
to the vision of dependent arising in your teachings!
For that, in fact, nullifies (both) total non-existence and existence
by means of a self-establishing nature.
(14)
Non-reliance is like a flower from empty space;
therefore non-dependence does not exist.
If the existence (of things) were established by their essential natures,
then the establishment of that would contradict
their depending on causes and conditions.
(15)
(Thus) you said that because of that,
since there are no phenomena other than what dependently arises,
there are no phenomena other
than what is devoid of a self-establishing nature.
(16)
You (further) said that because,
if phenomena (actually) had a certain self-establishing nature,
(the appearance of) self-establishing natures could not be turned back,
Nirvāṇa would (then) become inadmissible,
and all mental fabrication could not be turned back.
(17)
Because of that, in the crowd of learned ones,
you spoke excellently, again and again, with a lion’s roar,
that everything is parted from self-establishing natures.
Who could get the better of this?
(18)
There is no such thing as a self-establishing nature;
also, the entire presentation is reasonable
of “this” arising from depending on “this.”
As these 2 (points) are non-contradictory,
is there need to mention that they fit together?
(19)
“Because of the line of reasoning, dependent arising,
one does not become founded in an extreme view.”
This excellent statement (of yours)
is the cause for your speech, O Guardian, being peerless.
(20)
All these (things) are devoid
(of being established) by an essential nature,
while from “this,” “this” arises as a result.
These 2 certainties, without hindering one another, serve as (mutual) helps.
(21)
What could be more amazing than this?
What could be more marvellous than this?
There is no other way of praising
than to praise you in this way.
(22)
Enslaved by their muddle-headedness,
some are hostile toward you.
Is it any wonder they cannot bear
the sound of “no self-establishing nature?”
(23)
But those who accept dependent arising,
the cherished treasure from among your statements,
and then cannot bear the roar of voidness
– it is they who amaze me.
(24)
It is just these people who grasp at self-establishing natures
in the very name of dependent arising,
but which, (in fact,) is the unsurpassable gateway
leading to there being no self-establishing natures.
(25)
By what method could they be led
to this excellent pathway pleasing to you,
which is a peerless fording passage
well-travelled by the Supreme Noble Āryas?
(26)
How can having a self-establishing nature,
being unfashioned, and non-reliant,
as well as being dependently arising, reliant, and fashioned
both be what are gathered together
with no contradiction on a single basis?
(27)
Because of that, whatever dependently arises
is, from the beginning, completely removed
from having a self-establishing nature.
Yet, since (things) appear to be there,
you said that all of them are like illusions.
(28)
It is by this very (reasoning) that one can well understand
the statement that even if opponents
try to pick apart how you have taught,
they can never find an occurrence (of fault) in the Dharma’s consistency.
(29)
“Why is this so?”
It’s because, by this explanation,
you’ve distanced afar any chances for interpolation or repudiation
regarding any phenomenon, seen or unseen.
(30)
By this very path of dependent arising,
which is the reason your speech is seen as peerless,
one can develop certainty
that your other statements are valid as well.
(31)
In training, in your footsteps,
in what you have said so well,
after you saw in accord with fact,
one puts all one’s troubles far away,
because one turns back the root of all one’s faults.
(32)
(On the other hand,) those who face away from your teachings,
even should they devote themselves wearily for a long time,
are like inviting one mistake after the next,
because of their firm view of identity natures.
(33)
How wondrous! How could any learned person,
when he has comprehended the difference between these two,
not develop, at that time, respect for you
from the depth of his heart?
(34)
What need to mention many of your statements,
when finding merely a rough certainty
about even only the meaning of a single portion
bestows supreme bliss.
(35)
Alas! My mind is so overwhelmed with being muddled
that although I’ve long taken safe direction from (you,
who are) a mass of excellent qualities like this,
I cannot show even a tiny speck of good qualities (in myself).
(36)
But until the flow of my life-force toward the direction
of the mouth of the Lord of Death comes to an end,
I shall consider myself fortunate even in just this:
the slight amount of confident belief (I’ve developed) in you.
(37)
Like a commander of the triumphant in the worldly realms,
your omniscient mind has no other (match)
in its magnificence and excellence, in that both,
among teachers, you are a teacher of dependent arising,
and among discriminating awarenesses,
you have an awareness of dependent arising.
(38)
However much has been proclaimed by you
has originated and proceeded from dependent arising itself.
And, moreover, it’s been for the purpose of Nirvāṇa (a release from suffering).
You do not do anything that doesn’t bring about (such) pacification.
(39)
How wondrous! Because your teachings
bring about a pacification (of suffering)
to all those in whose ears it passes,
who could not respect upholding your teachings?
(40)
My delight ever increases in this system (of yours),
which defeats every kind of challenging opponent,
is devoid of contradictions from top to bottom,
and bestows the two aims of the 9 kinds of beings.
(41)
It is for this purpose that you
offered over and again, through countless eons,
at some times your body, at others your life,
as well as your dear relations and your stores of wealth.
(42)
What poor fortune
not to have heard that Dharma (directly) from you,
to whose mind I am drawn, like a fish to a hook,
by seeing your good qualities.
(43)
By the strength of that sadness,
my mind shall never give up (its regard for you),
like the mind of a mother continually
following after her dear child.
(44)
And so, for this, when I think of your statements,
I think of (you,) that Teacher,
radiant with the glory of the physical signs and exemplary features,
surrounded completely by an aura of light,
(45)
And, in that manner,
proclaiming these (teachings) with your Brahma-like voice.
The mere arising in my mind of the image of your physical form, O Sage,
is a medicine like moonlight for the torment of my fever.
(46)
Although this excellent system of yours is so wondrous,
yet unlearned people have made contentions
over so many points, like tangled vines.
(47)
Seeing this manner (of theirs),
I have followed with a great deal of effort (only) the learned
and thereby have repeatedly sought your intended meaning.
(48)
At that time, when I studied the many various texts
of the systems of our own and others’ tenets,
my mind was completely tormented
by a web of one doubt after the next.
(49–51)
But, my mind found relief from its exhaustion
when, through the kindness of my gurus,
I beheld the garden of moonflowers of the textual tradition of Nāgārjuna
– whom you prophesied would comment correctly
upon the ways of your unsurpassable vehicle,
getting rid of the extremes of existence and nonexistence
– illumined by the array of white light
of the excellent explanations of the Glorious Moon, Candrakīrti
– the full orb of whose stainless understanding
passes without hindrance through the sky of the scriptural pronouncements,
dispelling the darkness of the heart of grasping for extremes
and outshining the constellations of the speakers of distorted (views).
(52)
Of all your Enlightening deeds,
the deeds of your Enlightening speech are supreme.
Because that indeed is (in reference to) this very (teaching),
learned ones, be continually mindful of Buddha from this!
(53)
In the footsteps of (you,) this Teacher, I became a monastic,
and my study of (your) statements, Triumphant One, has not been poor.
As a monk who makes effort in the actions of a yogi,
I pay respect like this to (you,) that Great Seer.
(54)
To have met like this
with the teachings of (you,) the Unsurpassable Teacher,
is due to the kindness of my gurus.
Thus, I dedicate this constructive force
as a cause for all wandering beings, barring none,
to be upheld by hallowed spiritual masters.
(55)
Till the end of existence, may the teachings,
as well, of (you,) that Benefactor,
remain unshaken by the winds of misconception.
And may they always be filled with those
who have found confident belief in (you), their Teacher,
by having understood this manner of (your) teachings.
(56)
In all my lifetimes, may I uphold,
even at the cost of my body or life,
this excellent system of (you,) the Sage,
which clarifies reality in terms of dependent arising,
and never loosen (my hold), for even a mere instant.
(57)
May I spend day and night in examination,
thinking of methods by which I can further these (teachings),
which (you,) that Supreme Guide, realized
by taking earnestly to heart immeasurable hardships.
(58)
When I make efforts in that manner, with pure exceptional resolve,
may I always be unswervingly assisted
by worldly protectors, such as Brahma and Indra,
and guardians (of the Dharma), like Excellent Mahākāla and the rest.
This has been composed by the Buddhist monk Tsongkhapa.