21. Investigation of Rising and Passing
(Disappearance)
1. /‘jig pa ‘byung ba med par ram/ /lhan cig yod pa nyid ma yin/ /‘byung ba ‘jig pa med par ram/ /lhan cig yod pa nyid ma yin //
1. Passing does not exist without or together with rising. Rising does not exist without or together with passing.
[The Sanskrit terms sambhava (‘byung ba/rising) and vibhava (‘jig pa/passing) are related to bhava (dgnos po/thing); also cf. svabhava and parabhava. So “appearance” and “disappearance” would capture the play on the two words. Not also that in verses 15-16 the Tib. ‘byung/’jig does not translate sambhava/vibhava, but udaya/vyaya]
2. /‘jig pa ‘byung ba med par ni/ /ji lta bur na yod par ‘gyur/ /skye ba med par ‘chi bar ‘gyur/ /‘jig pa ‘byung ba med par med //
2. How can passing exist without rising? Is there death without birth? There is no passing without rising.
3. /‘jig pa ‘byung dang lhan cig tu/ /ji ltar yod pa nyid du ‘gyur/ /‘chi ba skye dang dus gcig tu/ /yod pa nyid ni ma yin no //
3. How could passing exist together with rising? Death does not exist at the same time as birth.
4. /‘byung ba ‘jig pa med par ni/ /ji lta bur na yod par ‘gyur*/ /dngos po rnams la mi rtag nyid/ /nam yang med pa ma yin no //
[Lha. *ji ltar yod pa nyid du ‘gyur]
4. How could rising exist without passing? Things are never not impermanent.
5. /‘byung ba ‘jig dang lhan cig tu/ /ji ltar yod pa nyid du ‘gyur/ /skye ba ‘chi dang dus gcig tu/ /yod pa nyid ni ma yin no //
5. How could rising exist together with passing? Birth does not exist at the same time as death.
6. /gang dag phan tshun lhan cig gam/ /phan tshun lhan cig ma yin par/ /grub pa yod pa ma yin pa/ /de dag grub pa ji ltar yod //
6. How can those that are not established either mutually together or not mutually together be established?
7. /zad la ‘byung ba yod ma yin/ /ma zad pa la’ang ‘byung ba med/ /zad la ‘jig pa yod ma yin/ /ma zad pa la’ang ‘jig pa med //
7. The finished does not rise; the unfinished too does not rise; the finished does not pass; the unfinished too does not pass.
8. /dngos po yod pa ma yin par/ /‘byung dang ‘jig pa yod ma yin/ /‘byung dang ‘jig pa med par ni/ /dngos po yod pa ma yin no //
8. Rising and passing do not exist without the existence of things. Things do not exist without the existence of rising and passing.
9. /stong la* ‘byung dang ‘jig pa dag/ /‘thad pa nyid ni ma yin no/ /mi stong pa la’ang ‘byung ‘jig dag/ /‘thad pa nyid ni ma yin no //
[Lha. *las Ts. *la]
9. Rising and passing are not possible for the empty; rising, passing are not possible for the non-empty also.
10. /‘byung ba dang ni ‘jig pa dag/ /gcig pa nyid du* mi ‘thad do/ /‘byung ba dang ni ‘jig pa dag/ /gzhan nyid du yang** mi ‘thad do //
[Lha. *ni. **gzhan pa nyid du’ang]
10. Rising and passing cannot possibly be one; rising and passing also cannot possibly be other.
11. /‘byung ba dang ni ‘jig pa dag/ /mthong ngo snyam du khyod sems na/ /‘byung ba dang ni ‘jig pa dag/ /gti mug nyid kyis mthong ba yin //
11. If you think that you can see rising and passing, rising and passing are seen by delusion.
12. /dngos po dngos las mi skye ste/ /dngos po dngos med las mi skye/ /dngos med dngos med mi skye ste/ /dngos med dngos las mi skye’o //
12. Things are not created from things; things are not created from nothing; nothing is not created from nothing; nothing is not created from things.
13. /dngos po bdag las mi skye ste/ /gzhan las skye ba nyid ma yin/ /bdag dang gzhan las skye ba ni/ /yod min* ji ltar skye bar ‘gyur //
[Lha. *na]
13. Things are not created from themselves, nor are they created from something else; they are not created from [both] themselves and something else. How are they created?
14. /dngos po yod par khas blangs na/ /rtag dang chad par lta bar ni/ /thal bar ‘gyur te dngos de ni/ /rtag dang mi rtag ‘gyur phyir ro //
14. If you assert the existence of things, the views of eternalism and annihilationism will follow, because things are permanent and impermanent.
15. /dngos po yod par khas blangs kyang/ /chad par mi ‘gyur rtag mi ‘gyur/ /‘bras bu rgyu yi ‘byung ‘jig gi/ /rgyun de srid pa yin phyir ro //
15. If you assert the existence of things, eternalism and annihilationism will not be, because the continuity of the rising and passing of cause -effect is becoming.
16. /‘bras bu rgyu yi* ‘byung ‘jig gi/ /rgyun de srid pa yin ‘gyur na/ /‘jig la yang skye med pa’i phyir/ /rgyu ni chad par thal bar ‘gyur //
[Lha. *gal te ‘bras rgyu’i]
16. If the continuity of the rising and passing of cause-effect is becoming, because what has passed will not be created again, it will follow that the cause is annihilated.
17. /dngos po ngo bo nyid yod na/ /dngos med ‘gyur bar mi rigs so/ /mya ngan ‘das pa’i dus na chad/ /srid rgyun rab tu zhi phyir ro //
17. If things exist essentially, it would be unreasonable [for them] to become nothing. At the time of nirvana [they] would be annihilated, because the continuity of becoming is totally pacified.
18. /tha ma ‘gags par gyur pa na/ /srid pa dang po rigs mi ‘gyur/ /tha ma ‘gags par ma gyur tshe/ /srid pa dang po rigs mi ‘gyur //
18. If the end stops, it is unreasonable for there to be a beginning of becoming. When the end does not stop, it is unreasonable for there to be a beginning of becoming.
19. /gal te tha ma ‘gag bzhin na/ /dang po skye bar ‘gyur na ni/ /‘gag bzhin pa ni gcig ‘gyur zhing/ /skye bzhin pa yang gzhan du ‘gyur //
19. If the beginning is created while the end is stopping, the stopping would be one and the creating would be another.
20. /gal te ‘gag bzhin skye bzhin dag/ /lhan cig tu yang rigs min na/ /phung po gang la ‘chi ‘gyur ba/ /de la skye ba* ‘byung ‘gyur ram //
[Lha. *ba’ang]
20. If it is also unreasonable for stopping and creating to be together, aren’t the aggregates that die also those that are created?
21. /de ltar dus gsum dag tu yang/ /srid pa’i rgyun ni mi rigs na/ /dus gsum dag tu gang med pa/ /de ni ji ltar srid pa’i rgyun //
21. Likewise, if the continuity of becoming is not reasonable at any of the three times, how can there be a continuity of becoming which isnon-existent in the three times?
‘byung ba dang ‘jig pa brtag pa zhes bya ba ste rab tu byed pa nyi shu gcig pa’o // //
22. Investigation of the Tathagata
(Buddhanature)
[For Ts. 370, this and the following chapter on error both serve to “demonstate that the flow of becoming is empty of inherent existence.”]
1. /phung min phung po las gzhan min/ /de la phung med de der med/ /de bzhin gshegs pa phung ldan min/ /de bzhin gshegs pa gang zhig yin /
1. Not the aggregates, not other than the aggregates; the aggregates are not in him; he is not in them: the Tathagata does not possess the aggregates. What is the Tathagata?
2. /gal te sangs rgyas phung po la/ /brten nas rang bzhin las yod min/ /rang bzhin las ni gang med pa/ /de gzhan dngos las ga la yod /
[Here and below the sanskrit for brten pa is upadaya (upadana). Only from v. 5 does the Tibetan start using forms of nyer len]
2. If the buddha depends on the aggregates, he does not exist from an own-nature. How can that which does not exist from an own-nature exist from an other-nature?
3. /gang zhig gzhan gyi dngos brten nas/ /de bdag nyid du mi 'thad do/ /gang zhig bdag nyid med pa de/ /ji ltar de bzhin gshegs par 'gyur /
3. It is not tenable for something dependent on other-nature to be self-existent. How can that which has no self-existence be tathagata?
4. /gal te rang bzhin yod min na/ /gzhan dngos yod par ji ltar 'gyur/ /rang bzhin dang ni gzhan dngos dag/ /ma gtogs de bzhin gshegs de gang /
[l. a-b cf. 2.c-d: /rang bzhin las ni gang med pa/ /de gzhan dngos las ga la yod]
4. If self-nature does not exist, how can there be the existence of other-nature? What is a Tathagata apart from own-nature and other-nature?
5. /gal te phung po ma brten par/ /de bzhin gshegs pa 'ga' yod na/ /de ni da gdong* rten** 'gyur zhing/ /brten nas de nas 'gyur la rag /
[Lha. *gdod **brten Ts. *gzod **brten]
5. If there exists a tathagata [who is] not depending on the aggregates, he exists in depending [on them] now and will henceforth depend.
6. /phung po rnams la ma brten par/ /de bzhin gshegs pa 'ga' yang med/ /gang zhig ma brten yod min na/ /des ni ji ltar nyer len 'gyur /
6. If there does not exist a tathagata [who is]not depending on the aggregates, how does he grasp [depend on? them]?
[v. 5 & 6 mirror each other grammatically - (cf. Skt.) l.c of v. 6 is effectively redundant; it serves as metric padding for the conditional na]
7. /nye bar blangs pa ma yin pa*/ /nye bar len par** cis mi 'gyur/ /nye bar len pa med pa yi/ /de bzhin gshegs pa ci yang med /
[Ts. *pas; Lha. **pa]
7. [Since] there is nothing to be grasped/dependent on, there can be no grasping/depending. There is no tathagata at all who is without grasping/depending.
8. /rnam pa lngas ni btsal byas na/ /gang zhig de nyid gzhan nyid du/ /med pa'i de bzhin gshegs pa de/ /nye bar len pas ji ltar gdags /
8. If having examined in five ways, how can that tathagata who does not exist as that one or the other be [conventionally] understood by grasping/depending?
9. /gang zhig nye bar blang ba* de/ /de ni rang bzhin las yod min/ /bdag gi dngos las gang med pa/ /de gzhan dngos las yod re skan /
[Lha. *pa]
9. That which is grasped/depended on does not exist from its own nature. It is impossible for that which does not exist from its own nature to exist from another nature.
10. /de ltar nyer blang nyer len po/ /rnam pa kun gyis stong pa yin/ /stong pas de bzhin gshegs stong pa/ /ji lta bur na 'dogs par 'gyur /
[cf. v. 8; ‘dogs = prajnapyate]
10. In that way, what is grasped/depended on and what grasps/depends are empty in every aspect. How can an empty tathagata be [conventionally] understood by what is empty?
11. /stong ngo zhes kyang mi brjod de/ /mi stong zhes kyang mi bya zhing/ /gnyis dang gnyis min mi bya ste/ /gdags pa'i don du brjod par bya/
11. Do not say “empty,” or “not empty,” or “both,” or “neither:” these are mentioned for the sake of [conventional] understanding.
12. /rtag dang mi rtag la sogs bzhi/ /zhi ba 'di la ga la yod/ /mtha' dang mtha' med la sogs bzhi/ /zhi ba 'di la ga la yod /
12. Where can the four such as permanence and impermanence exist in this peaceful one? Where can the four such as end and no-end [of the world] exist in this peaceful one?
13. /gang gis de bzhin gshegs yod ces/ /'dzin pa stug po* bzung gyur pa/ /de ni mya ngan 'das pa la/ /med ces rnam rtog rtog par byed /
[Lha. *pos Ts. *po]
13. Those who hold the dense apprehension, “the tathagata exists” conceive the thought, “he does not exist in nirvana.”
[Ts. 378-9 says that while this version is found in Chandrakirti’s Prasannapada, he prefers the version quoted by Buddhapalita: /gang gis ‘dzin stug bzung gyur pa//de ni mya ngan ‘das pa la//de bzhin gshegs pa yod ce’am//med ces rnam tog rtog par byed/. Those who hold dense apprehensions conceive thoughts of the tathagata’s “existence” or “non-existence” in nirvana.]
14. /rang bzhin gyis ni stong de la/ /sangs rgyas mya ngan 'das nas ni/ /yod do zhe'am med do zhes/ /bsam pa* 'thad pa nyid mi 'gyur /
[Lha. *pa’ang]
14. For that one empty of own-nature, it is entirely inappropriate to think that once the buddha has nirvana-ed he either “exists” or “does not exist.”
15. /gang dag sangs rgyas spros 'das shing/ /zad pa med la spros byed pa/ /spros pas nyams pa de kun gyis/ /de bzhin gshegs pa mthong mi 'gyur /
[K. 310. zad pa med pa = avyaya = non-variable/steadfast]
15. Those who make fixations about Buddha who is beyond fixations and without deterioration -- all those who are damaged by fixations do not see the tathagata.
16. /de bzhin gshegs pa'i rang bzhin gang/ /de ni 'gro 'di'i rang bzhin yin/ /de bzhin gshegs pa rang bzhin med/ /'gro ba 'di yi rang bzhin med /
16. Whatever is the own-nature of the tathagata, that is the own-nature of this world. The tathagata has no own-nature. This world has no own-nature.
de bzhin gshegs pa brtag pa zhes bya ba ste rab tu byed pa nyi shu gnyis pa'o // //
23. Investigation of Error
(Confusion)
1. /'dod chags zhe sdang gti mug rnams //kun tu rtog las 'byung bar gsungs //sdug dang mi sdug phyin ci log //brten pa nyid las kun tu 'byung/
1. It is said that desire, hatred, stupidity arise from conceptuality; they arise in dependence on the pleasant, the unpleasant and confusion. [they arise in dependence on confusion about the pleasant and unpleasant]
[K. 312 reads: “perversions regarding the pleasant and unpleasant (i.e. confusing pleasure and displeasure”) for l.c. (Inada and Streng agree.) Chandrakirti and Tsongkhapa differ. My tr. follows Ts. 383. The Tibetan could be read either way. The Skt. translation develops the meaning of conceptuality. C. and Ts. quote the rten ‘brel gyi mdo: “What is the cause of ignorance? Inappropriate attention. Stupidity arises from corrupt attention (yid la byed pa rnyog pa).”]
2. /gang dag sdug dang mi sdug dang //phyin ci log las brten 'byung ba //de dag rang bzhin las med de //de phyir nyon mongs yang dag med /
2. Whatever arises in dependence upon the pleasant, the unpleasant and confusion, (whatever arises in dependence on confusion about the pleasant and unpleasant) they have no own-nature, therefore, afflictions do not really exist (do not exist in themselves).
[Although the Tibetan supports this reading by adding dang before phyin ci log (thereby making error the third item of a list), the Skt. repeats the exact wording of v.1. Ts. 384 notes the different commentarial glosses on these two verses.]
3. /bdag gi yod nyid med nyid ni //ji lta bur yang grub pa med //de med nyon mongs rnams kyi ni //yod nyid med nyid ji ltar 'grub /
3. The existence or non-existence of self is not established in any way. Without that, how can the existence or non-existence of afflictions be established?
4. /nyon mongs de* dag gang gi yin //de yang grub pa yod ma yin //'ga' med par ni gang gi yang //nyon mongs pa dag yod ma yin /
[* Ts. and Lha. ‘di]
4. These afflictions are someone’s. But that [someone] is not established. Without [someone], the afflictions are not anyone’s.
5. /rang lus lta bzhin nyon mongs rnams //nyon mongs can la rnam lngar med //rang lus lta bzhin nyon mongs can //nyon mongs pa la rnam lngar med /
5. Like [the self apprehended in] the view of one’s own body, the afflictions do not exist in five ways in the afflicted. Like [the self apprehended in] the view of one’s own body, the afflicted does not exist in five ways in the afflictions.
6. /sdug dang mi sdug phyin ci log //rang bzhin las ni yod min na //sdug dang mi sdug phyin ci log //brten nas nyon mongs gang dag yin /
6. If confusion about the pleasant and unpleasant does not exist from its own nature, what afflictions can depend on confusion about the pleasant and unpleasant?
7. /gzugs sgra ro dang reg pa dang //dri dang chos dag rnam drug ni //gzhi ste 'dod chags zhe sdang dang //gti mug gi ni yin par brtags /
7. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these six are conceived as the basis of desire, hatred and stupidity.
8. /gzugs sgra ro dang reg pa dang, //dri dang chos dag 'ba' zhig ste //dri za'i grong khyer lta bu dang //smig rgyu rmi lam 'dra ba yin /
8. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these are like gandharva-cities and similar to mirages, dreams.
9. /sgyu ma'i skyes bu lta bu dang //gzugs brnyan 'dra ba de dag la //sdug pa dang ni mi sdug pa //'byung bar yang ni ga la 'gyur /
9. How can the pleasant and unpleasant occur in those [things] which are like phantoms and similar to reflections?
[K. 317 takes this to mean “how can pleasure or displeasure arise in people who are like illusions etc.” This makes little sense in context, and the word “people” is not in the original. G. hedges his bets and opts for ambiguity. Ts. 387 explains this as a question about how the “marks” (mtshan ma) of pleasure and displeasure can occur in the six sense objects. So: how can the features of likeability and unlikeability occur in the objects themselves?]
10. /gang la brten nas sdug pa zhes //gdags par bya ba mi sdug pa //sdug la mi ltos yod min pas //de phyir sdug pa 'thad ma yin /
10. Something is called “pleasant” in dependence on the unpleasant. Since that would not exist without relation to the pleasant, therefore, the pleasant is not tenable.
11. /gang la brten nas mi sdug par //gdags par bya ba sdug pa ni //mi sdug mi ltos yod min pas //de phyir mi sdug 'thad ma yin /
11. Something is called “unpleasant” in dependence on the pleasant. Since that would not exist without relation to the unpleasant, therefore, the unpleasant is not tenable.
12. /sdug pa yod pa ma yin na //'dod chags yod par ga la 'gyur //mi sdug yod pa ma yin na //zhe sdang yod par ga la 'gyur /
12. If the pleasant does not exist, how can desire exist? If the unpleasant does not exist, how can hatred exist?
13. /gal te mi rtag rtag pa zhes //de ltar 'dzin pa log yin na //stong la mi rtag yod min pas //'dzin pa* ji ltar log pa yin /
[*Lha. pa’ang]
[Ts. 389 says that the other three confusions (re: happiness, purity and self) can be substituted for that about impermanence. He gives an alternative for c-d from the “other two great commentaries”: /stong la rtag pa yod min pas//’dzin pa ji ltar log ma yin/]
13. If such an apprehension as “the impermanent is permanent” is confused, since impermanence does not exist in the empty, how can such an apprehension be confused?
14. /gal te mi rtag rtag go zhes //de ltar 'dzin pa log yin na //stong la mi rtag pa'o zhes //'dzin pa'ang ji ltar log ma yin /
14. If such an apprehension as “the impermanent is permanent” is confused, how would the apprehension “there is impermanence in the empty” also not be confused?
15. /gang gis 'dzin dang 'dzin gang dang //'dzin pa po dang gang gzung ba //thams cad nye bar zhi ba ste //de phyir 'dzin pa yod ma yin /
15. [The means] by which one apprehends, the apprehension [itself], the apprehender and the apprehended: all are completely pacified, therefore there is no apprehending.
16. /log pa'am yang dag nyid du ni //'dzin pa yod pa ma yin na //gang la phyin ci log yod cing //gang la phyin ci ma log yod /
16. If there is neither confused nor right apprehension, who is confused and who is not confused?
17. /phyin ci log tu gyur pa la //phyin ci log dag mi srid de //phyin ci log tu ma gyur la //phyin ci log dag mi srid de //
17. Confusions do not occur for those who are [already] confused; confusions do not occur for those who are not [yet] confused;
18. /phyin ci log tu gyur bzhin la //phyin ci log dag mi srid de //gang la phyin ci log srid pa //bdag nyid kyis ni rnam par dpyod /
18. confusions do not occur for those who are being confused. For whom do confusions occur? Examine this by yourself!
19. /phyin ci log rnams ma skyes na //ji lta bur na yod par 'gyur //phyin ci log rnams skye med na //phyin ci log can ga la yod /
19. If confusions are not born, how can they exist? If confusions are not born, where can there be someone who has confusion?
20. /dngos po bdag las mi skye ste //gzhan las skye ba nyid ma yin //bdag dang gzhan las kyang min na //phyin ci log can ga la yod /
20. Things are not born from themselves, not born from others. If they are also not from self and others, where can there be someone who has confusion?
[K. points out that this verse is missing in Kumarajiva’s translation (I. also says it’s missing from the Tibetan version) and is “almost identical with XXI: 13.” It seems redundant here.]
21. /gal te bdag dang gtsang ba dang //rtag dang bde ba yod na ni //bdag dang gtsang dang rtag pa dang //bde ba phyin ci log ma yin /
21. If self and purity and permanence and happiness were existent, self and purity and permanence and happiness would not be confusions.
22. /gal te bdag dang gtsang ba dang //rtag dang bde ba med na ni //bdag med mi gtsang mi rtag dang //sdug bsngal yod pa ma yin no /
22. If self and purity and permanence and happiness were non-existent, selflessness, impurity, impermanence and anguish would not exist.
23. /de ltar phyin ci log 'gags pas //ma rig pa ni 'gag par 'gyur //ma rig 'gags par gyur na ni //'du byed la sogs 'gag par 'gyur /
23. Thus by stopping confusion, ignorance will stop. If ignorance is stopped, impulsive acts etc. will stop.
24. /gal te la la'i nyon mongs pa //gang dag rang bzhin gyis yod na //ji lta bur na spong bar 'gyur //yod pa su zhig spong bar byed /
24. If the afflictions of some existed by their own nature, how could they be let go of? Who can let go of what exists by nature?
[Skt. gives svabhavam for yod pa in l.d]
25. /gal te la la'i nyon mongs pa //gang dag rang bzhin gyis med na //ji lta bur na spong bar 'gyur //med pa su zhig spong bar byed /
24. If the afflictions of some did not exist by their own nature, how could they be let go of? Who can let go of what does not exist?
phyin ci log brtag pa zhes bya ba ste rab tu byed pa nyi shu gsum pa'o // //
24. Investigation of the Ennobling Truths
(Awakening)
1. /gal te ‘di dag kun stong na//’gyur ba med cing ‘jig pa med//’phags pa’i bden pa bzhi po rnams//khyod la med par thal bar ‘gyur/
1. “If all were empty, nothing could come about or perish. It would follow for you that the four ennobling truths could not exist.
2. /‘phags pai’ bden pa bzhi med pas//yongs su shes dang spang ba dang//bsgom dang mngon du bya ba dang//’thad par ‘gyur ba ma yin no/
2. “Since the four ennobling truths would not exist, understanding, letting go, cultivating and realizing would no longer be valid.
3. /de dag yod pa ma yin pas//’bras bu bzhi yang yod ma yin//’bras bu med na ‘bras gnas med//zhugs pa dag kyang yod ma yin/
3. “Since they would not exist, the four fruits would also not exist. If the fruits did not exist, there could be no abiding in the fruits. Experiencing them would also not exist.
4. /gal te skyes bu gang zag brgyad//de dag med na dge ‘dun med//’phags pa’i bden rnams med pa’i phyir//dam pa’i chos kyang yod ma yin/
4. “If those eight beings did not exist, the Community would not exist. Since there would be no ennobling truths, the sublime Dharma could also not exist.
5. /chos dang dge ‘dun yod min na//sangs rgyas ji ltar yod par ‘gyur//de skad stong pa nyid smra na//dkon mchog gsum la gnod pa ni/
5. “If the Community and the Dharma did not exist, how could Buddha exist? When you talk of emptiness, the three Jewels are maligned.
6. /byed cing ‘bras bu yod pa dang//chos ma yin dang chos yin dang//’jig rten pa yi tha snyad ni//kun la’ang gnod pa byed pa yin/
6. “The existence of actions and fruits, what is not Dharma and what is Dharma, the conventions of the world: all these too are maligned.”
7. /de la bshad pa khyod kyis ni//stong nyid dgos dang stong nyid dang//stong nyid don ni ma rtogs pas//de phyir de ltar gnod pa yin/
7. An explanation for that: since you do not understand the need for emptiness, emptiness, and the point of emptiness, therefore in that way you malign.
8. /sangs rgyas rnams kyis chos bstan pa//bden pa gnyis la yang dag rten//’jig rten kun rdzob bden pa dang//dam pa’i don gyi bden pa’o/
8. The Dharma taught by Buddhas perfectly relies on two truths: the ambiguous truths of the world and the truths of the sublime meaning.
9. /gang dag bden pa de gnyis kyi//rnam dbye rnam par mi shes pa//de dag sangs rgyas bstan pa ni//zab mo’i de nyid rnam mi shes/
9. Those who do not understand the division into two truths, cannot understand the profound reality of the Buddha’s teaching.
10. /tha snyad la ni ma brten par//dam pa’i don ni bstan mi nus//dam pa’i don ni ma rtogs par//mya ngan ‘das pa thob mi ‘gyur/
10. Without relying on conventions, the sublime meaning cannot be taught. Without understanding the sublime meaning, one will not attain nirvana.
11. /stong pa nyid la blta nyes na//shes rab chung rnams phung par byed//ci ltar sbrul la bzung nyes dang//rigs sngags nyes par bsgrub pa bzhin/
11. If their view of emptiness is wrong, those of little intelligence will be hurt. Like handling a snake in the wrong way, or casting a spell in the wrong way.
12. /de phyir zhan pas chos ‘di yi//gting rtogs dka’ bar mkhyen gyur nas//thub pa’i thugs ni chos bstan las//rab tu log par gyur pa yin/
12. Therefore, knowing how difficult it is for the weak to understand the depths of this Dharma, the heart of the Muni strongly turned away from teaching the Dharma.
13. /skyon du thal bar ‘gyur ba ni//stong la ‘thad pa ma yin pas//khyod ni stong nyid spong byed pa//gang de nga la mi ‘thad do//
13. Since [those] erroneous consequences do not apply to emptiness, whatever rejections you make of emptiness do not apply to me.
14. /gang la stong pa nyid rung ba//de la thams cad rung bar ‘gyur//gang la stong nyid mi rung ba//de la thams cad mi rung ‘gyur/
14. Those for whom emptiness is possible, for them everything is possible. Those for whom emptiness is not possible, for them everything is not possible.
15. /khyod ni rang gi skyon rnams ni//nga la yongs su sgyur byed pa//rta la mngon par zhon bzhin du//rta nyid brjed par gyur pa bzhin/
15. You are transferring your own mistakes onto me. This is like mounting a horse but forgetting about the horse itself.
16. /gal te dgnos rnams rang bzhin las//yod par rjes su lta byed na//de lta yin na dngos po rnams//rgyu rkyen med par khyod lta’o/
16. If you view all things as existing from their own nature, then you would view all things as not having causes and conditions.
17. /’bras bu dang ni rgyu nyid dang//byed pa po dang byed dang bya//kye ba dang ni ‘gag pa dang//’bras bu la yang gnod pa byed/
17. Cause and effect itself, agents, tools and acts, production and cessation, the effects too would be undermined.
18. /rten cing ‘brel par ‘byung ba gang//de ni stong pa nyid du bshad//de ni brten nas gdags pa ste//de nyid dbu ma’i lam yin no/
18. Whatever is contingently related, that is explained as emptiness. That is contingently configured; it is the central path.
19. /gang phyir rten ‘byung ma yin pa’i//chos ‘ga’ng yod pa ma yin pa/ de phyir stong pa ma yin pa’i// chos ‘ga’ng yod pa ma yin no/
19. Because there are no things at all, which are not contingently emergent, therefore, there are no things at all, which are not empty.
20. /gal te ‘di kun mi stong na//’byung ba med cing ‘jig pa med//’phags pa’i bden pa bzhi po rnams//khyod la med par thal bar ‘gyur/
20. If all were not empty, nothing could come about or perish. It would follow for you that the four ennobling truths could not exist.
21. /rten cing ‘byung ba ma yin na//sdug bsngal yod par ga la ‘gyur//mi rtag sdug bsngal gsungs pa de//rang bzhin nyid la yod ma yin/
21. If things were not contingently emergent, how could anguish exist? Impermanent things are taught to be anguish; in their very own nature they do not exist.
22. /rang bzhin las ni yod min* na//ci zhig kun tu ‘byung bar ‘gyur//de phyir stong nyid gnod byed la//kun ‘byung yod pa ma yin no/ [* error?]
22. If it did exist from its own nature, why would it have an origin? Therefore, for those who undermine emptiness, it can have no origin.
23. /sdug bsngal rang bzhin gyis yod la//’gog pa yod pa ma yin no//rang bzhin nyid ni yongs gnas phyir//’gag la’ang gnod pa byed pa yin/
23. If anguish existed by its own nature, there could be no cessation. Because its own nature would be totally present, cessation too would be undermined.
24. /lam la rang bzhin yod na ni//bsgom pa ‘thad par mi ‘gyur te//ci ste lam de bsgom byas na//khyod kyi rang bzhin yod ma yin/
24. If the path existed by its own nature, cultivation would not be appropriate. If the path is to be cultivated, your own nature cannot exist.
25. /gang tshe sdug bsngal kun ‘byung dang//’gog pa yod pa ma yin na//lam gyis sdug bsngal ‘gog pa ni//gang zhig ‘thob par ‘gyur bar ‘dod/
25. When anguish, origins and cessation cannot exist, what ceasing of anguish could one seek to attain by the path?
26. /gal te rang bzhin nyid kyis ni//yongs su shes pa ma yin na//de ni ci ltar yongs shes ‘gyur//rang bzhin gnas pa ma yin nam/
26. If non-understanding existed by its very own nature, how could one ever understand? Doesn’t it abides by nature?
27. /de bzhin du ni khyod nyid kyi//spang dang mngon du bya ba dang//bsgom dang ‘bras bu bzhi dag kyang//yongs shes bzhin du mi rung ngo/
27. In the same way, your letting go, realizing, cultivating and the four fruits too are as impossible as understanding.
28. /rang bzhin yongs su ‘dzin pa yi//’bras bu rang bzhin nyid kyis ni//’thob pa min pa gang yin de//ci ltar ‘thob pa nyid du ‘gyur/
28. How can any fruits, which totally hold their own nature and by their own nature are unattained, be attained?
29./’bras bu med na ‘bras gnas med//zhugs pa dag kyang yod ma yin//gal te skyes bu gang zag brgyad//de dag med na dge ‘dun med/
29. If the fruits did not exist, there could be no abiding in the fruits. Experiencing them would also not exist. If those eight beings did not exist, the Community would not exist.
30. /’phags pa’i bden rnams med pa’i phyir//dam pa’i chos kyang yod ma yin//chos dang dge ‘dun yod min na//sangs rgyas ci ltar yod par ‘gyur/
30. Since there would be no ennobling truths, the sublime Dharma could also not exist. If the Community and the Dharma did not exist, how could Buddha exist?
31. /khyod kyi* sangs rgyas byang chub la//ma brten par yang thal bar ‘gyur//khyod kyi byang chub sangs rgyas la//ma brten par yang thal bar ‘gyur
31. It would also follow that your Buddha does not depend on awakening. It would also follow that your awakening does not depend on Buddha.
32. /khyod kyi rang bzhin nyid kyis ni//sangs rgyas min pa gang yin des//byang chub spyod la byang chub phyir//bstsal yang byang chub ‘thob mi ‘gyur/
32. For you, someone who by his very nature is not Buddha could not attain awakening however much he strove in the practice of awakening for the sake of awakening.
33. /’ga’ yang chos dang chos min pa//nam yang byed par mi ‘gyur te//mi stong ba la ci zhig bya//rang bzhin la ni bya ba med/
33. No one would ever do what is Dharma and what is not Dharma. What can that which is not empty do? Inherent nature is inactive.
34. /chos dang chos min med par yang//’bras bu khyod la yod par ‘gyur//chos dang chos min rgyus byung ba’i//’bras bu khyod la yod ma yin/
34. Even without Dharma and not-Dharma, you would have the fruits. You would not have the fruits which have arisen from the causes of Dharma and not-Dharma.
35. /chos dang chos min rgyus byung ba’i/’’bras bu gal te khyod la yod//chos dang chos min las ‘byung ba’i//’bras bu ci phyir stong ma yin/
35. If you have the fruits which have arisen from the causes of Dharma and not-Dharma, why are the fruits which have arisen from the Dharma and not-Dharma not empty?
36. /rten cing ‘brel par ‘byung ba yi//stong pa nyid la gnod byed gang//’jig rten pa yi tha snyad ni//kun la’ang gnod pa byed pa yin/
36. Whoever undermines emptiness which is contingent emergence also undermines all the conventions of the world.
37. /stong pa nyid la gnod byed na//bya ba ci yang med ‘gyur zhing/rtsom pa med pa’i bya bar ‘gyur//mi byed pa yang byed por ‘gyur/
37. If one undermines emptiness, there would be no actions at all and actions without an author and agents who do not act.
38. /rang bzhin yod na ‘gro ba rnams//ma skyes pa dang ma ‘gags dang//ther zug tu ni gnas ‘gyur zhing//gnas skabs sna tshogs bral bar ‘gyur/
38. If there were inherent nature, all beings would be unborn and unceasing, would be fixed in place forever, separated from the variety of situations.
39. /gal te stong pa yod min na//ma thob ‘thob par bya ba dang//sdug bsngal mthar byed las dang ni//nyon mongs thams cad spong ba’ang med/
39. If [things] were not empty, there could be no attainment of what had not been attained, no ending of anguish and no letting go of all actions and afflictions.
40. /gang gis rten cing ‘brel par ‘byung//mthong ba des ni sdug bsngal dang//kun ‘byung dang ni ‘gog pa dang//lam nyid de dag mthong ba yin/
40. He who sees contingent emergence sees anguish and origins and cessation and the path itself.
'phags pa'i bden pa brtag pa zhes bya ba ste rab tu byed pa nyi shu bzhi pa'o // //
25. Investigation of Nirvana
(Nirvana)
1. /gal te 'di dag kun stong na //'byung ba med cing 'jig pa med//gang zhig spong dang 'gags pa las//mya ngan 'da' bar 'gyur bar 'dod/
1. If everything were empty, there would be no arising and perishing. From the letting go of and ceasing of what could one assert nirvana(-ing)?
2. /gal te 'di kun mi stong na //'byung ba med cing 'jig pa med//gang zhig spong dang 'gags pa las//mya ngan 'da' bar 'gyur bar 'dod/
2. If everything were not empty, there would be no arising and perishing. From the letting go of and ceasing of what could one assert nirvana(-ing)?
3. /spangs pa med pa thob med pa //chad pa med pa rtag med pa //'gag pa med pa skye med pa //de ni mya ngan 'das par brjod/
3. No letting go, no attainment, no annihilation, no permanence, no cessation, no birth: that is spoken of as nirvana.
4. /re zhig mya ngan 'das dngos min//rga shi'i mtshan nyid thal bar 'gyur//rga dang 'chi ba med pa yi //dngos po yod pa ma yin no/
4. Nirvana is not a thing. Then it would follow that it would have the characteristics of aging and death. There does not exist any thing that is without aging and death.
5. /gal te mya ngan 'das dngos na //mya ngan 'das pa 'dus byas 'gyur/ /dngos po 'dus byas ma yin pa//'ga' yang gang na yod ma yin/
5. If nirvana were a thing, nirvana would be a conditioned phenomenon. There does not exist any thing anywhere that is not a conditioned phenomenon.
6. /gal te mya ngan 'das dngos na //ji ltar myang 'das de brten min//dngos po brten nas ma yin pa//'ga' yang yod pa ma yin no/
6. If nirvana were a thing, how would nirvana not be dependent? There does not exists any thing at all that is not dependent.
7. /gal te mya ngan 'das dngos min//dngos med ji ltar rung bar 'gyur//gang la mya ngan 'das dngos min//de la dngos med yod ma yin/
7. If nirvana were not a thing, how could it possibly be nothing? The one for whom nirvana is not a thing, for him it is not nothing.
8. /gal te mya ngan 'das dngos min//ji ltar myang 'das de brten min//gang zhig brten nas ma yin pa'i//dngos med yod pa ma yin no/
8. If nirvana were nothing, how could nirvana possibly be not dependent? There does not exist any nothing which is not dependent.
9. /'ong ba dang ni 'gro ba'i dngos//brten tam rgyur byas gang yin pa//de ni brten min rgyur byas min//mya ngan 'das pa yin par bstan/
9. Whatever things come and go are dependent or caused. Not being dependent and not being caused is taught to be Nirvana.
10. /'byung ba dang ni 'jig pa dag //spang bar ston pas bka' stsal to//de phyir mya ngan 'das par ni//dngos min dngos med min par rigs/
10. The teacher taught [it] to be the letting go of arising and perishing. Therefore, it is correct that nirvana is not a thing or nothing.
11. /gal te mya ngan 'das pa ni//dngos dang dngos med gnyis yin na//dngos dang dngos po med pa dag//thar par 'gyur na de mi rigs/
11. If nirvana were both a thing and nothing, it would follow that it would be a thing and nothing. That is incorrect.
12. /gal te mya ngan 'das pa ni //dngos dang dngos med gnyis yin na//mya ngan 'das pa ma brten min//de gnyis brten nas yin phyir ro/
12. If nirvana were both a thing and nothing, nirvana would not be not-dependent, because it would depend on those two.
13. /ji ltar mya ngan 'das pa ni//dngos dang dngos med gnyis yin te//mya ngan 'das pa 'dus ma byas//dngos dang dngos med 'dus byas yin/
13. How could nirvana be both a thing and nothing? Nirvana is unconditioned; things and nothings are conditioned.
14. /ji ltar mya ngan 'das pa la//dngos dang dngos med gnyis yod de//de gnyis gcig la yod min te//snang ba dang ni mun pa bzhin/
14. How could nirvana exist as both a thing and nothing? Those two do not exist as one. They are like light and dark.
15. /dngos min dngos po med min pa//mya ngan 'das par gang ston pa//dngos po med dang dngos po dag//grub na de ni grub* par 'gyur/
15. The presentation of neither a thing nor nothing as nirvana will be established [only] if things and nothings are established.
16. /gal te mya ngan 'das pa ni//dngos min dngos po med min na//dngos min dngos po med min zhes//gang zhig gis ni de mngon byed/
16. If nirvana is neither a thing nor nothing, by who could “neither a thing nor nothing” be perceived?
17. /bcom ldan mya ngan 'das gyur nas//yod par mi mngon de bzhin du//med do zhe'am gnyis ka dang//gnyis min zhes kyang mi mngon no/
17. After the Bhagavan has entered nirvana, one cannot perceive [him? it?] as “existing,” likewise as “not existing,” nor can one percieve [him? it?] as “both” or “neither”.
18. /bcom ldan bzhugs par gyur na yang//yod par mi mngon de bzhin du/
/med do zhe'am gnyis ka dang//gnyis min zhes kyang mi mngon no/
18. Even when the Bhagavan is alive, one cannot perceive [him? it?] as “existing,” likewise as “not existing,” nor can one percieve [him? it?] as “both” or “neither”.
19. /'khor ba mya ngan 'das pa las //khyad par cung zad yod ma yin//mya ngan 'das pa 'khor ba las //khyad par cung zad yod ma yin/
19. Samsara does not have the slightest distinction from Nirvana. Nirvana does not have the slightest distinction from Samsara.
20. /mya ngan 'das mtha' gang yin pa//de ni 'khor ba'i mtha' yin te//de gnyis khyad par cung zad ni //shin tu phra ba'ang yod ma yin/
20. Whatever is the end of Nirvana, that is the end of Samsara. There is not even a very subtle slight distinction between the two.
21. /gang 'das phan chad mtha' sogs dang//rtag la sogs par lta ba dag//mya ngan 'das dang phyi mtha' dang//sngon gyi mtha' la brten* pa yin/
21. Views about who passes beyond, ends etc. and permanence etc. are contingent upon nirvana and later ends and former ends.
22. /dngos po thams cad stong pa la//mtha' yod ci zhig mtha' med ci//mtha' dang mtha' med ci zhig yin//mtha'dang mtha' med min pa* ci/
22. In the emptiness of all things what ends are there? What non-ends are there? What ends and non-ends are there? What of neither are there?
23. /de nyid ci zhig gzhan ci yin//rtag pa ci zhig mi rtag ci//rtag dang mi rtag gnyis ka ci//gnyis ka min pa ci zhig yin/
23. Is there this? Is there the other? Is there permanence? Is there impermanence? Is there both permanence and impermanence? Is there neither?
24. /dmigs pa thams cad nyer zhi zhing//spros pa nyer zhi zhi ba ste//
sangs rgyas kyis ni gang du yang/su la'ang chos 'ga’* ma bstan to/
24. Totally pacifying all referents and totally pacifying fixations is peace. The Buddha nowhere taught any dharma to anyone.
mya ngan las 'das pa brtag pa zhes bya ba ste rab tu byed pa nyi shu lnga pa'o // //
26. Analysis of the Twelve Links of Becoming
(Contingency)
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.
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.
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.
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 and nama 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.]
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.
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].
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.
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. *’byungs]
8. Becoming is the five aggregates; from becoming one is born. Aging, death, torment, lamentation, pain,
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.
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]
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.
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.
// srid pa’i yan lag bcu gnyis brtag pa zhes bya ba ste rab tu byed pa nyi shu drug pa’o // //
27. Investigation of Views
(Opinion)
1. /’das dus byung ma byung zhes dang//’jig rten rtag pa la sogs par//lta ba gang yin de dag ni//sngon gyi mtha’ la brten pa yin/
1. Those views such as “I occurred or did not occur in the past,” the world is permanent, are dependent on the extreme of before.
2. /ma ‘ongs dus gzhan ‘byung ‘gyur dang//mi ‘byung ‘jig rten mtha’ sogs par//lta ba gang yin de dag ni//phyi ma’i mtha’ la brten pa yin/
2. Those views such as I will occur or not occur at another time in the future, the world has an end, are dependent on the extreme of Later.
3./’das pa’i dus na byung gyur zhes//bya ba de ni mi ‘thad do//sngon tshe rnams su gang byung ba//de nyid ‘di ni ma yin no/
3. It is incorrect to say: “I occurred at a time in the past.” Whatever occurred before, that is not this.
4./de nyid bdag tu ‘gyur snyam na//nye bar len pa tha dad ‘gyur//nye bar len pa ma gtogs par//khyod kyi bdag ni gang zhig yin/
4. If you think that that became me, then that-which-is-clung-to would be something else. What is your self apart from that-which-is-clung-to?
5. /nye bar len pa ma gtogs pa’i//bdag yod ma yin byas pa’i tshe//nye bar len nyid bdag yin na//khyod kyi bdag ni med pa yin/
5. Were you [to say] that there exists no self apart from that-which-is-clung-to, if the very that-which-is-clung-to were the self, your self would be non-existent.
6. /nye bar len nyid bdag ma yin//de ‘byung ba dang ‘jig pa yin//nye bar blang ba ji lta bur//nye bar len po yin par ‘gyur/
6. The very that-which-is-clung-to is not the self: it arises and passes away. How can that-which-has-been-clung-to be the one that clings?
7. /bdag ni nye bar len pa las//gzhan du ‘thad pa nyid ma yin//gal te gzhan na len med par//gzung yod rigs na gzung du med/
7. It is not correct for the self to be other than that-which-is-clung-to. If it were other, with nothing to cling to, then something [i.e. the self] fit to be apprehended would not be apprehended.
8. /de ltar len las gzhan ma yin//de ni nyer len nyid kyang min//bdag ni nye bar len med min//med pa nyid du’ang de ma nges/
8. In that way, it is not other than that-which-is-clung-to nor is it that-which-is-clung-to. The self is not not that-which-is-clung-to, nor can it be ascertained as nothing.
9. /’das pa’i dus na ma byung zhes//bya ba de yang mi ‘thad do//sngon tshe rnams su gang byung ba//de las ‘di gzhan ma yin no/
9. It is incorrect to say: “I did not occur at a time in the past.” Whatever occurred before, this is not other than that.
10. /gal te ‘di ni gzhan gyur na//de med par yang ‘byung bar ‘gyur//de bzhin de ni gnas ‘gyur zhing//der ma shi bar skye bar ‘gyur/
10. If this were other, it would arise even without that. Likewise, that could remain and be born without dying in that [former life].
11. /chad dang las rnams chud za dang//gzhan gyis byas pa’i las rnams ni//gzhan gyis so sor myong ba dang//de la sogs par thal bar ‘gyur/
11. Cut off and actions wasted, acts committed by others would be experienced by someone else. Such would be the consequences.
12. /ma byung ba las ‘byung min te//’di la skyon du thal bar ‘gyur//bdag ni byas par ‘gyur ba dang//’byung ba’am* rgyu med can du ‘gyur/
[Lha. *ba’ang]
12. There is no occurence from what has not occured. In that case faults would follow: the self would be something made or even though it occured it would be uncaused.
13. /de ltar bdag byung bdag ma byung//gnyis ka gnyis ka ma yin par//’das la lta ba gang yin pa*//de dag* ‘thad pa ma yin no/
[Lha. *par **ni]
13. Therefore, “the self occured, did not occur, both or neither:” all those views of the past are invalid.
14. /ma ‘ongs dus gzhan ‘byung ‘gyur dang//’byung bar mi ‘gyur zhes bya bar//lta ba gang yin de dag ni//’das pa’i dus dang mtshungs pa yin/
14. “I will occur at another time in the future,” “I will not occur:” all those views are similar to [those of] the past.
15. /gal te lha de mi de na//de lta na ni rtag par ‘gyur//lha ni ma skyes nyid ‘gyur te//rtag la skye ba med phyir ro/
15. If the divine were human, then there would be something permanent. The divine is utterly unborn, because there is no birth in permanence.
16. /gal te lha las mi gzhan na//de lta na ni mi rtag ‘gyur//gal te lha mi gzhan yin na//rgyud ni ‘thad par mi ‘gyur ro/
16. If the human were other than the divine, then there would be no permanence. If the divine and the human were different, there could be no continuity [between them].
17. /gal te phyogs gcig lha yin la//phyogs gcig mi ni yin gyur na//rtag dang mi rtag ‘gyur ba yin//de yang rigs pa ma yin no/
17. If one part were divine and one part were human, there would be both permanence and no permanence. But that is not reasonable.
18. /gal te rtag dang mi rtag pa//gnyis ka grub par gyur* na ni//rtag pa ma yin mi rtag min//’grub par ‘gyur bar ‘dod la rag/
[Lha. *’gyur]
18. If both permanence and impermanence were established, you would have to assert non-permanence and non-impermance as established.
19. /gal te gang zhig gang nas gar//’ong zhing gang du’ang ‘gro ‘gyur na//de phyir ‘khor ba thog med par//’gyur na de ni yod ma yin/
19. If something came from somewhere and went somewhere, then samsara would be without beginning. That is not the case.
20. /gal te rtag pa ‘ga’ med na//mi rtag gang zhig yin par ‘gyur//rtag pa dang ni mi rtag dang//de gnyis bsal bar gyur pa’o/
20. If there were nothing permanent at all, what thing could be impermanent, permanent and impermanent, free of both?
21. /gal te ‘jig rten mtha’ yod na//’jig rten pha rol ji ltar ‘gyur//gal te ‘jig rten mtha’ med na//’jig rten pha rol ji ltar ‘gyur/
21. If this world had an end, how would the next world come to be? If this world had no end, how would the next world come to be?
22. /gang phyir phung po rnams kyi rgyun//’di ni mar me’i ‘od dang mtshungs//de phyir mtha’ yod nyid dang ni//mtha’ med nyid kyang mi rigs so/
22. Because the continuity of the aggregates is similar to the light of a lamp, therefore the very existence or non-existence of an end is unreasonable.
23. /gal te snga ma ‘jig ‘gyur zhing//phung po ‘di la brten byas nas//phung po de ni mi ‘byung na//des na ‘jig rten mtha’ yod ‘gyur/
23. If the former perished and that [future] aggregate did not arise in dependence upon this aggregate, then this world would have an end.
24. /gal te snga ma mi ‘jig cing//phung po ‘di la brten byas nas//phung po de ni mi ‘byung na//des na ‘jig rten mtha’ med ‘gyur/
24. If the former did not perish and that [future] aggregate did not arise in dependence upon this aggregate, then this world would not have an end.
25. /gal te phyogs gcig mtha’ yod la*//phyogs gcig mtha’ ni med ‘gyur na//’jig rten mtha’ yod mtha’ med ‘gyur//de yang rigs pa ma yin no/
[Lha. *pa]
25. If one part had an end and one part did not have an end, the world would be with and without an end. That too is unreasonable.
26. /ji lta bur na nyer len po’i//phyogs gcig rnam par ‘jig ‘gyur la//phyogs gcig rnam par ‘jig mi ‘gyur//de ltar de ni mi rigs so/
26. How can one part of the one-who-clings perish while one part does not perish? Likewise, that is unreasonable.
27. /ji lta bur na nyer blang ba*//phyogs gcig rnam par ‘jig ‘gyur la//phyogs gcig rnam par ‘jig mi ‘gyur//de ltar de yang mi rigs so/
[Lha. *ba’i]
27. How can one part of that-which-is-clung-to perish while one part does not perish? Likewise, that is unreasonable.
28. /gal te mtha’ yod mtha’ med pa//gnyis ka grub par gyur na ni//mtha’ yod ma yin mtha’ med min//’grub par ‘gyur bar ‘dod la rag/
28. If both the presence and absence of an end were established, you would have to assert non-presence and non-absence as established.
29. /yang na dngos po thams cad dag//stong phyir rtag la sogs lta ba//gang dag gang du gang la ni//ci las kun tu ‘byung bar ‘gyur/
29. And because all things are empty, about what and in whom do views such as that of permanence spring forth?
30. /gang gis thugs rtse nyer bzung nas//lta ba thams cad spang ba’i phyir//dam pa’i chos ni ston mdzad pa//gou tam de la phyag ‘tshal/
30. I bow down to Gautama, whose kindness holds one close, who revealed the sublime dharma in order to let go of all views.
[Ts. recognizes that this verse can be treated as separate from the body of the chapter. He also cites the Sa lu ljang pa’i mdo (Shalistamba Sutra), an early Mahayana sutra, as a source for this chapter.]
lta ba brtag pa zhes bya ba ste rab tu byed pa nyi shu bdun pa’o////
[Colophon]
dbu ma rtsa ba'i tshig le'ur byas pa shes rab ces bya ba theg pa chen po'i chos mngon pa rnam par gzhag pa / don dam pa'i de kho na yang dag par ston pa / shes rab kyi pha rol tu phyin pa'i tshul gsal bar byed pa / slob dpon bdag nyid chen po 'phags pa klu sgrub mi 'phrogs pa'i mkhyen rab dang thugs rjer ldan pa / de bzhin gshegs pa'i theg pa bla na med pa'i tshul gsal bar byed pa / rab tu dga' ba'i sa bsgrubs nas / bde ba can gyi zhing du gshegs pa / 'jig rten gyi khams dang ba'i 'od ces bya bar / de bzhin gshegs pa ye shes 'byung gnas 'od ces bya bar 'gyur bas mdzad pa rdzogs so // //
dbang phyug dam pa'i mnga' bdag rgyal po chen po dpal lha btsan po'i bka' lung gis /rgya gar gyi mkhan po chen po dbu ma pa / dzny'a na garbha dang / zhu chen gyi lo tstsha ba dge slong cog ro klu'i rgyal mtshan gyis bsgyur cing zhus te gtan la phab pa / 'di la rab tu byed pa nyi shu rtsa bdun / shloo ka bzhi brgya bzhi bcu rtsa dgu yod / bam po ni phyed dang gnyis su byas so / slad kyis kha che'i grong khyer dpe med kyi dbus / gtsug lag khang rin chen sbas pa'i dbus su / kha che'i mkhan po ha su ma ti dang / bod kyi sgra bsgyur gyi lo tstsha ba pa tshab nyi ma grags kyis mi'i bdag po 'phags pa lha'i sku ring la 'grel pa tshig gsal ba dang bstun nas bcos pa'o // //
slad kyis ra sa 'phrul snang gi gtsug lag khang du / rgya gar gyi mkhan po ka na ka dang / lo tstsha ba de nyid kyis zhu chen bgyis pa'o // // |
发表于 2008-11-23 21:35
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发表于 2008-11-24 10:38
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