Verses from the Centre
Sanskrit: Mula madhyamaka karika.
Tibetan: dBu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba.
by Nagarjuna
Romanization and Literal English Translation
of the Tibetan Text
by
April 2000
Preface
This document contains the
romanized Tibetan text of Nagarjuna’s Mulamadhyamakakarika together with
a literal English translation. Two Tibetan texts were consulted: the versions found
in (1) The Asian Classics Input Project, Woodblock to Laser Source CD, Release
A,Produced under the direction of Khen Rinpoche Geshe Lobsang Tharchin,
Washington DC, 1993, and(2) Dbuma Rigs Tshogs Drug: The Six Yukt Shastra of
Madhyamika (pp. 1-37), edited by Prof. L.P. Lhalungpa.
Each Tibetan verse is followed by a literal English translation. This
translation served as the first draft for the free poetic version published in
In making the English translation, the primary authority was Tsongkhapa’s fourteenth century commentary: An Ocean of Reason: A Great Exposition of the Root Text Verses from the Center.
The following translations from Sanskrit were also consulted:
Inada,
Kalupahana,
Streng,
As was the following translation from the Tibetan:
Any mistakes are my own.
April, 2000
Abbreviations
In the comments that follow some of the verses, the abbreviations refer to the works below. The number after the abbreviation refers to the page number of the editions cited.
Lha. Dbuma Rigs Tshogs
Drug: The Six
The title given in brackets below the title at the head of each chapter is the name of the poem found in Verses from the Center: A Buddhist Vision of the Sublime.
1. Investigation of Conditions (Conditions)
2. Investigation of Coming and Going
(Walking)
3. Investigation of the Sense Organs
(Seeing)
4. Investigation of the Aggregates(Body)
5. Investigation of the Elements (Space)
6. Investigation of Desire and
the Desirous One (Addiction)
7. Investigation of Birth, Abiding
and Perishing (Birth)
8. Investigation of Act and Actor
(Actors)
9. Investigation of the Presence
of Something Prior (Already)
10. Investigation of Fire and Firewood
(Fire)
11. Investigation of Extremes of
Before and After (Before)
12. Investigation of Anguish (Anguish)
13. Investigation of Samskaras (Change)
14. Investigation of Connections (Connection)
15. Investigation of Essences (Essence)
16. Investigation of Bondage and
Freedom (Life)
17. Investigation of Actions and Fruits(Acts)
18. Investigation of Self and Things
(Self)
19. Investigation of Time (Time)
20. Investigation of Combination
(Combination)
21. Investigation of Rising and Passing
(Disappearance)
22. Investigation of the Tathagata
(Buddhanature)
23. Investigation of Error (Confusion)
24. Investigation of the Ennobling
Truths (Awakening)
25. Investigation of Nirvana (Nirvana)
26. Analysis of the Twelve Links
of Becoming (Contingency)
27. Investigation of Views (Opinion)
[Translator’s homage]
dBu ma rtsa ba'i tshig le'ur byas pa Shes rab
ces bya ba bzhugs so // //
rgya gar skad du // Pra dzny'a n'a ma m'u la
ma dhy'a ma ka k'a ri ka
bod skad du //'jam dpal gzhon nur gyur pa la
phyag 'tshal lo
Herein lie the
[Nagarjuna’s homage]
/gang gis
rten cing ‘brel par ‘byung//’gag pa med pa skye med pa//chad pa med pa rtag med
pa//’ong pa med pa ‘gro med pa//tha dad don min don gcig min//spros pa nyer zhi
zhi bstan pa//rdzogs pa’i sangs rgyas smra rnams kyi//dam pa de la phyag ‘tsal
lo/
I bow down to the most
sublime of speakers, the completely awakened one who taught contingency (no cessation, no
birth, no annihilation, no permanence, no coming, no going, no difference, no
identity) to ease fixations.
1. Investigation of Conditions
(Conditions)
1. /bdag las ma yin gzhan las min//gnyis las ma yin rgyu med min//dngos po gang dag gang na yang//skye ba nam yang yod ma yin/
1. No thing anywhere is ever born from itself, from something else, from both or without a cause.
2.
/rkyen rnams bzhi ste rgyu dang ni//dmigs pa dang ni de ma thag//bdag po
yang ni de bzhin te//rkyen lnga pa ni yod ma yin/
2. There are four conditions:Causes, objects, immediate and dominant. There is no fifth.
3. /dngos po rnams kyi rang bzhin ni//rkyen la sogs pa yod ma yin//bdag gi dngos po yod min na//gzhan dngos yod pa ma yin no/
3. The essence of things does not exist in conditions and so on. If an own thing does not exist, an other thing does not exist.
4. /bya ba rkyen dang ldan pa med//rkyen dang mi ldan bya ba med//bya ba mi ldan rkyen ma yin//bya ba ldan yod ‘on te na/
4. There is no activity which has conditions. There is no activity which does not have conditions. There are no conditions which do not have activity, and none which do have activity.
5.
/’di dag la brtan skye bas na//de phyir ‘di dag rkyen ces grag//ci srid mi skye
de srid du//’di dag rkyen min ci ltar min/
5. Since something is born in dependence upon them, then they are known as “conditions”. As long as it is not born, why are they not non-conditions?
6. /med dam yod pa’i don la yang//rkyen ni rung ba ma yin te//med na gang gi rkyen du ‘gyur//yod na rkyen gyis ci zhig bya/
6. It is impossible for something that either exists or not to have conditions. If it were non-existent, of what would they be the conditions? If it were existent, why would it need conditions?
7. /gang tshe chos ni yod pa dang//med dang yod med mi ‘grub pas//ci ltar sgrub byed rgyu zhes bya//de ltar yin na mi rigs so/
7. When things cannot be established as either existent, non-existent or both, how can one speak of an “establishing cause.” Such would be impossible.
8. /yod pa’i chos ‘di dmigs
pa ni//med pa kho na
8. An existent phenomenon is clearly said to have no object at all. If the phenomenon has no object, where can the object exist?
9.
/chos rnams skyes pa ma yin na//’gag pa ‘thad par mi ‘gyur ro//de phyir de
ma thag mi rigs//’gags na rkyen yang gang zhig yin/
9. If phenomena are not born, it is invalid for there to be cessation. Therefore, an immediate [condition] is unreasonable. What, having ceased, can also be a condition?
10. /dngos po rang bzhin med rnams kyi//yod pa gang phyir yod min na//’di yod pas na ‘di ‘byung zhes//bya ba ‘di ni ‘thad ma yin/
10. Because the existence of essence-less things does not exist, it is incorrect to say:“When this exists, that arises.”
11.
/rkyen rnams so so ‘dus pa la//’bras bu de ni med pa nyid//rkyen rnams la ni
gang med pa//de ni rkyen las ci ltar skye/
11. There is no effect at all in the conditions individually or together. How can that which is not in the conditions itself be born from conditions?
12.
/ci ste ‘bras bu de med kyang//rkyen de dag las skye ‘gyur na//rkyen min las
kyang ‘bras bu ni//ci yi phyir na skye mi ‘gyur/
12. If, although the effect is not there, it is born from those conditions, why is an effect not born from what are not its conditions?
13.
/’bras bu rkyen gyi rang bzhin ni//rkyen rnams bdag gi rang bzhin min//bdag
dngos min las ‘bras bu gang//de ni ci ltar rkyen rang bzhin/
13. Effects [are of] the nature of conditions. Conditions do not have own nature. How can those effects of what does not have own nature [be of] the nature of conditions?
14.
/de phyir rkyen gyi rang bzhin min//rkyen min rang bzhin ‘bras bu
ni//yod min ‘bras bu med bas na//rkyen min rkyen du ga la ‘gyur/
14. Therefore, [it does] not have the nature of conditions, nor is there an effect with the nature of non-conditions. Since there is no effect, what could [be its] non-conditions or conditions?
2. Investigation of Coming and Going
(Walking)
1.
/re zhig song la mi 'gro ste/ /ma song ba la'ang 'gro ba min/ /song dang ma
song ma gtogs par/ /bgom pa shes par mi 'gyur ro/
1. Then there is no going in what has gone; there is no going also in what has not [yet] gone. Motion is unknowable apart from what has gone and not [yet] gone.
2.
/gang na g.yo ba de na 'gro/ /de yang gang phyir bgom pa la/ /g.yo ba song
min ma song min/ /de phyir bgom la 'gro ba yod/
2. Where there is moving, there there is going. Furthermore, because moving is within motion -- and is neither gone nor not [yet] gone, therefore, there is going within motion.
3. /bgom la 'gro ba yin par ni/ /ji lta bur na 'thad par 'gyur/ /gang tshe 'gro ba med pa yi/ /bgom pa 'thad pa med phyir ro/
3. How can going be possible within motion? Because motion that is not going is impossible.
4. /gang gi bgom pa la 'gro ba/ /de yi bgom la 'gro med par/ /thal bar 'gyur te gang gi phyir/ /bgom la 'gro ba yin phyir ro/
4. For whomever there is going within motion, for him it will follow that there [could be] no going within motion, because there is going within motion.
Or, following the structure and wording of v. 10: “To claim that there is going within motion implies that there could be no going within motion, because it is asserted there is going within motion.”
5.
/bgom la 'gro ba yod na ni/ /'gro ba gnyis su thal 'gyur te/ /gang gis de
bgom gyur ba dang/ /de la 'gro ba gang yin pa'o/
5. If there were going within motion, it would follow that going would be twofold: that by which one becomes someone in motion [in a place] and [that by which one] goes in that [place].
6. /'gro ba gnyis su thal 'gyur na/ /'gro ba po yang gnyis su 'gyur/ /gang phyir 'gro po med par ni/ /'gro ba 'thad par mi 'gyur phyir/
6. If going were twofold, the goer also would be twofold, because going is impossible without a goer.
7. /gal te 'gro po med gyur na/ /'gro ba 'thad par mi 'gyur te/ /'gro ba med na 'gro ba po/ /yod pa nyid du ga la 'gyur/
7. If there were no goer, going would be impossible. If there were no going, where could a goer be existent?
8. /re zhig 'gro po mi 'gro ste/ /'gro ba po min 'gro ba min/ /'gro po 'gro po min las gzhan/ /gsum pa gang zhig 'gro bar 'gyur/
8. When a goer does not go, a non-goer cannot go; what third one other than a goer and a non-goer could go? [cf. v. 15]
9. /gang tshe 'gro ba med par ni/ /'gro ba 'thad par mi 'gyur na/ /re zhig 'gro po 'gro'o zhes/ /ji ltar 'thad pa nyid du 'gyur/
9. When a goer* is impossible without going, then how is it possible to say: “a goer goes”?
* ‘gro ba: Ts. 102 glosses this as ‘gro ba po = ‘goer’ which makes more sense and agrees with K. 123. Could this be a textual corruption? l.2 would read better as: ‘gro po thad par mi ‘gyur na.
10. /gang gi phyogs la 'gro ba po/ /'gro ba de la 'gro med pa'i/ /'gro po yin par thal 'gyur te/ /'gro po 'gro bar 'dod phyir ro/
10. To claim that a goer goes implies that there could be a goer who does not go, because it is asserted that a goer goes. [cf. v. 4]
11. /gal te 'gro po 'gro ‘gyur na/ /'gro ba gnyis su thal 'gyur te/ /gang gis 'gro por mngon pa dang/ /'gro por gyur nas gang 'gro ba'o/
11. If the goer goes, it would follow that going would be twofold: that which reveals* the goer and that which goes once [he] has become a goer.
*Ts. 103 understands mgon as brjod, i.e. “that which allows someone to be designated as a goer.” This agrees with K. 124 (vyapadesa).
12. /song la 'gro ba'i rtsom med de/ /ma song ba la'ang 'gro rtsom med/ /bgom la rtsom pa yod min na/ /gang du 'gro ba rtsom par byed/
12. If a beginning of going does not exist in what has gone, [if] a beginning of going does not exist also in what has not [yet] gone [and if] there does not exist a beginning within motion, wherein is a beginning of going made?
13. /'gro ba rtsom pa'i snga rol na/ /gang du 'gro ba rtsom 'gyur ba’i/ /bgom pa med cing song ba med/ /ma song 'gro ba ga la yod/
13. Before a beginning of going, there is not any motion or anything which has gone wherein going could begin. How can going exist in what has not [yet] gone?
14. /'gro rtsom rnam pa thams cad du/ /snang ba med pa nyid yin na/ /song ba ci zhig bgom pa ci/ /ma song ci zhig rnam par brtag/
14. If a beginning of going is simply not apparent in any way, examine: what has gone? what is motion? what has not [yet] gone?
15. /re zhig 'gro po mi sdod de/ /'gro ba po min sdod pa min/ /'gro po 'gro po min las gzhan/ /gsum pa gang zhig sdod par 'gyur/
15. When a goer does not stay, a non-goer cannot stay; what third one other than a goer and a non-goer could stay? [cf. v. 8]
16. /gang tshe 'gro ba med par ni/ /'gro po 'thad par mi 'gyur na/ /re zhig 'gro po sdod do zhes/ /ji ltar 'thad pa nyid du 'gyur/
16. When a goer is not possible without going, how then is it possible [to say]: “a goer stays.”
17.
/bgom las ldog par mi 'gyur te/ /song dang ma song las kyang min/ /'gro ba
dang ni 'jug pa dang/ /ldog pa yang ni 'gro dang mtshungs/
17. There is no reversal of motion*, nor also of what has gone [and] what has not [yet] gone. [Reversal of] going, engagement [to stay] and reversal [of staying] are similar to going.
* Ts. 105 connects the “reversal of motion” with the “starting to stay”. Skt. seems explicitly to mention “staying”. In the following line, Ts. explains that there is no reversal of motion in either what has gone or not yet gone because both are devoid of going. “Reversal of motion” seems to mean simply “stopping.” Ts’s comm. on l c-d is difficult to trace, suggesting that he may be following a different version of the root text. My rendition of c-d is tentative. K. 127 has: “Movement, commencement and cessation (of movement) are all comparable to motion.”
18. /'gro ba de dang 'gro ba po/ /de nyid ces kyang byar mi rung/ /'gro ba dang ni 'gro ba po/ /gzhan nyid ces kyang byar mi rung/
18. It is inappropriate to say: “going and a goer are the same.” It is inappropriate to say: “going and a goer are different.”
19. /gal te 'gro ba gang yin pa/ /de nyid 'gro po yin gyur na/ /byed pa po dang las nyid kyang/ /gcig pa nyid du thal bar 'gyur/
19. If whatever is going were a goer, it would follow that the actor and the act would be the same too.
20. /gal te 'gro dang 'gro ba po/ /gzhan pa nyid du rnam brtag na/ /'gro po med pa'i 'gro ba dang/ /'gro ba med pa'i 'gro por 'gyur/
20. If going and a goer were conceived as different, there could be going without a goer and a goer without going.
21. /gang dag dngos po gcig pa dang/ /dngos po gzhan pa nyid du ni/ /grub par gyur pa yod min na/ /de gnyis grub pa ji ltar yod/
21. If things are not established as the same and as different, how can they be established?
22. /'gro ba gang gis 'gro por mngon/ /'gro ba de ni de 'gro min/ /gang phyir 'gro ba'i snga rol med/ /gang zhig gang du 'gro bar 'gyur/
22. That very going by which a goer is made evident does not [enable a goer to] go. Because there is no [goer] before going, who would be going where?
23. /'gro ba gang gis 'gro por mngon/ /de las gzhan pa de 'gro min/ /gang phyir 'gro po gcig pu la/ /'gro ba gnyis su mi 'thad do/
23. [A going] which is other than the going by which a goer is made evident does not [enable a goer to] go. Because it is impossible for going to be twofold within a single goer.
24.
/'gro po yin par gyur pa ni/ /'gro rnam gsum du 'gro mi byed/ /ma yin par ni
gyur de yang/ /'gro rnam gsum du 'gro mi byed/
24. One who is a goer does not go in the three aspects of going. Also one who is not [a goer] does not go in the three aspects of going.
25. /yin dang ma yin gyur pa yang/ /'gro rnam gsum du 'gro mi byed/ /de phyir 'gro dang 'gro po dang/ /bgrod par bya ba'ang yod ma yin/
25. One who is and is not [a goer] also does not go in the three aspects of going. Therefore, going and a goer and also that which is gone over do not exist.
'gro ba dang 'ong ba brtag pa zhes bya ba ste rab tu byed pa gnyis pa'o/////
3. Investigation of the Sense Organs
(Seeing)
1. /lta dang nyan dang snom pa dang/ /myong bar byed dang reg byed yid/ /dbang po drug ste de dag gi/ /spyod yul blta bar bya la sogs/
1. Seeing and hearing and smelling and tasting and touching, mind are the six sense organs; their experienced objects are what-is-seen and so forth.
2.
/lta de rang gi bdag nyid ni/ /de la lta ba ma yin nyid/ /gang zhig bdag la
mi lta ba/ /de dag gzhan* la ji ltar lta/
[Lha. *de bzhin bdag]
2. Seeing does not see itself. How can what does not see itself see anything else?
3.
/lta ba rab tu bsgrub pa'i phyir/ /me yi dpes ni nus ma yin/ /song dang ma
song bgom pa yis/ /de ni lta bcas lan btab bo/
3. The example of fire is not able to fully establish seeing. It, along with seeing, has been refuted by “gone”, “not gone” and “going.”
4. /gang tshe cung zad mi lta bar/ /lta bar byed pa ma yin no/ /blta bas lta bar byed ces byar/ /de ni ji ltar rigs par 'gyur/
4. When not seeing the slightest thing, there is no act of seeing. How can it [then] be reasonable to say: “seeing sees”?
5. /lta ba lta nyid ma yin te/ /lta ba min pa mi lta nyid/ /lta ba nyid kyis lta ba po'ang/ /rnam par bshad par shes par bya/
5. Seeing does not see; non-seeing does not see. It should be understood that seeing explains the seer too.
6. /ma spang lta po yod min te/ /lta ba spangs par gyur kyang ngo/ /lta po med na blta bya dang/ /lta ba de dag ga la yod/
6. Without letting go of [seeing] a seer does not exist; in letting go of seeing, there is also [no seer]. If there is no seer, where can there be what-is-seen and seeing?
7. /ci ltar pha dang ma dag las/ /brten nas bu ni ‘byung bar bshad/ /de bzhin mig dang gzugs brten nas/ /rnam par shes pa ‘byung bar bshad/
7. Just as it is said that a child emerges in dependence on a father and a mother, likewise it is said that consciousness emerges in dependence upon an eye and a visual form.
8. /blta bya lta ba med pa'i
phyir/ /rnam par shes la sogs pa bzhi/ /yod min
8. Because there is no what-is-seen and no seeing, the four such as consciousness do not exist. How can clinging etc. exist?
9. /lta bas nyan dang snom pa dang/ /myong bar byed dang reg byed yid/ /nyan pa po dang mnyan la sogs/ /rnam par bshad par shes par bya/
9. It should be understood that seeing explains hearing and smelling and tasting and touching, mind, hearer, what is heard, etc.
dbang po brtag pa zhes bya ba ste rab tu byed pa gsum pa'o////
4. Investigation of the Aggregates
(Body)
1. /gzugs kyi rgyu ni ma gtogs par/ /gzugs ni dmigs par mi 'gyur ro/ /gzugs zhes bya ba ma gtogs par/ /gzugs kyi rgyu yang mi snang ngo/
1. Apart from the cause of form, form is not perceived. Apart from “form”, the cause of form also does not appear.
[Ts. 128 gives “the eye etc.”as examples of “form” and “the four elements” as examples of the “causes of form.”]
2. /gzugs kyi rgyu ni ma gtogs par/ /gzugs na gzugs ni rgyu med par/ /thal bar gyur te don gang yang/ /rgyu med pa ni gang na'ang med/
2. If there were form apart from the cause of form, it would follow that form is without cause; there is no object at all that is without cause.
3. /gal te gzugs ni ma gtogs par/ /gzugs kyi rgyu zhig yod na ni/ /'bras bu med pa'i rgyur 'gyur te/ /'bras bu med pa'i rgyu med do/
3. If a cause of form existed apart from form, it would exist as a cause without fruit; causes without fruit do not exist.
4. /gzugs yod na yang gzugs kyi ni/ /rgyu yang 'thad par mi 'gyur nyid/ /gzugs med na yang gzugs kyi ni/ /rgyu yang 'thad par mi 'gyur nyid/
4. If form existed, a cause of form would be untenable; if form did not exist, a cause of form would be untenable.
5. /rgyu med pa yi gzugs dag ni/ /'thad par mi rung rung min nyid/ /de phyir gzugs kyi rnam par rtog/ /'ga' yang rnam par brtag mi bya/
5. Forms which do not have a cause are not at all tenable. Therefore, do not conceive the concept of form at all.
[Ts. 129-30 explains “rung min nyid” as being an added emphasis. To “not conceive of the concept of form” he regards as unworthy for the yogin who beholds reality. He cites Buddhapalita, who explains how it is “inappropriate,” in contrast to “how appropriate it would be to reflect on non-abiding.”]
6. /'bras bu rgyu dang 'dra ba zhes/ /bya ba 'thad pa ma yin te/ /'bras bu rgyu dang mi 'dra zhes/ /bya ba'ang 'thad pa ma yin no/
6. It is untenable to say, “the fruit is like the cause.” It is also untenable to say, “the fruit is unlike the cause.”
7. /tshor dang 'du shes 'du byed dang/ /sems dang dngos po thams cad kyang/ /rnam pa dag ni thams cad du/ /gzugs nyid kyis ni rim pa mtshungs/
7. Feeling and perception, impulses and mind and all things are comparable in every aspect, at every stage with form.
8. /stong pa nyid kyis brtsad byas tshe/ /gang zhig lan 'debs smra byed pa/ /de yi thams cad lan btab min/ /bsgrub par bya dang mtshungs par 'gyur/
8. When having argued by means of emptiness, everything of that one who objects is not an objection; it is similar to what is to be established .
9. /stong pa nyid kyis bshad byas tshe/ /gang zhig skyon 'dogs smra byed pa/ /de yi thams cad skyon btags min/ /bsgrub par bya dang mtshungs par 'gyur/
9. When having explained by means of emptiness, everything of that one who finds fault is not a fault; it is similar to what is to be established.
phung po brtag pa zhes bya ba ste rab tu byed pa bzhi pa'o////
5. Investigation of the Elements
(Space)
1./nam mkha'i mtshan nyid snga rol na/ /nam mkha' cung zad yod ma yin/ /gal te mtshan las snga gyur na/ /mtshan nyid med par thal bar 'gyur/
1. Not the slightest bit of space exists prior to the characteristics of space. If [space] existed prior to its characteristics, it would follow that it would be without characteristics.
2./mtshan nyid med pa'i dngos po ni/ /'ga' yang gang na'ang yod ma yin/ /mtshan nyid med pa'i dngos med na/ /mtshan nyid gang du 'jug par 'gyur/
2. A thing without characteristics does not exist anywhere at all. If a thing without characteristics does not exist, to what do characteristics extend?
3./mtshan nyid med la mtshan nyid ni/ /mi 'jug mtshan nyid bcas la min/ /mtshan bcas mtshan nyid med pa las/ /gzhan la'ang 'jug par mi 'gyur ro/
3. Characteristics do not extend to that which has no characteristics; nor to what possesses characteristics. They also cannot extend to something other than what either possesses or does not have characteristics.
4./mtshan nyid 'jug pa ma yin na/ /mtshan gzhi 'thad par mi 'gyur ro/ /mtshan gzhi 'thad pa ma yin na/ /mtshan nyid kyang ni yod ma yin/
4. If characteristics do not extend [to something] , something characterized would be impossible. If something characterized is impossible, characteristics too would not exist.
5./de phyir mtshan gzhi yod min te/ /mtshan nyid yod pa nyid ma yin/ /mtshan gzhi mtshan nyid ma gtogs pa'i/ /dngos po yang ni yod ma yin/
5. Therefore, something characterized does not exist and characteristics do not exist. There also does not exist a thing which is apart from being something characterized or a characteristic.
6./dngos po yod pa ma yin na/ /dngos med gang gi yin par 'gyur/ /dngos dang dngos med mi mthun chos/ /gang gis dngos dang dngos med shes/
6. If there is not a thing, of what can there be a non-thing? By whom are the opposites thing and non-thing known [as] a thing and a non-thing?
[Ts. 140 understands “a thing” to refer to the obstructive matter of which space, as a negation and hence a non-thing, is a negation of.]
7./de phyir nam mkha' dngos po min/ /dngos med ma yin mtshan gzhi min/ /mtshan nyid ma yin khams lnga po/ /gzhan gang dag kyang nam mkha' mtshungs/
7. Therefore, space is not a thing; it is not a non-thing; it is not something characterized; it is not a characteristic. The other five elements too are similar to space.
8./blo
8. Those of small minds see things as existent and non-existent. They do not behold the utter pacification of what is seen.
khams brtag pa zhes bya ba ste rab tu byed pa lnga pa'o/ // /
6. Investigation of Desire and the Desirous One
(Addiction)
1. /gal te 'dod chags snga rol na//'dod chags med pa'i chags yod na//de la brten nas 'dod chags yod//chags yod 'dod chags yod par 'gyur/
1. If a desirous one without desire exists before desire, desire would exist dependent on that [desirous one]. [When] a desirous one exists, desire exists.
2. /chags pa yod par 'gyur na'ang*//'dod chags yod par ga la 'gyur//chags pa la yang 'dod chags ni//yod dam med kyang rim pa mtshungs/
[*Ts. 146 chags pa yod par ma ‘gyur na but acknowledges that Buddhapalita & Sherab Dronme follow the reading above. Ts. 147-9 has a lengthy discussion about the difference between the old and new translations of these verses.]
2. If there were no desirous one, how could there be desire? The same follows for the desirous one too: [it depends on] whether desire exists or not.
3. /'dod chags dang ni chags pa dag//lhan cig nyid du skye mi rigs//'di ltar 'dod chags chags pa dag //phan tshun ltos pa med par 'gyur/
3. It is not reasonable for desire and the desirous one to arise as co-existent. In this way desire and the desirous one would not be mutually contingent.
4. /gcig nyid lhan cig nyid med de//de nyid de dang lhan cig min//ci ste tha dad nyid yin na//lhan cig nyid du ji ltar 'gyur/
4. Identity has no co-existence: something cannot be co-existent with itself. If there were difference, how could there be co-existence?
5. /gal te gcig pu lhan cig na//grogs med par yang der 'gyur ro//gal te tha dad lhan cig na//grogs med par yang der 'gyur ro/
5. If the identical were co-existent, [co-existence] would also occur between the unrelated; if the different were co-existent, [co-existence] would also occur between the unrelated.
[grogs med par is translated by K, G [and Gnoli] as “without association”. The Tibetan literally means “without assistance”. Grogs pa is the defining characteristic of rkyen (condition), i.e. it implies a functional relationship, usually causal; it is what helps something become what it is.]
6. /gal te tha dad lhan cig na//ci go 'dod chags chags pa dag //tha dad nyid du grub 'gyur ram//des na de gnyis lhan cig 'gyur/
6. If the different were co-existent, how would desire and the desirous one be established as different or, if that were so, [how would] those two be co-existent?
[this verse seems to say no more than v.7 below, but says it less neatly]
7.
/gal te 'dod chags chags pa dag//tha dad nyid du grub gyur na//de dag lhan
cig nyid du ni//ci yi phyir na yongs su rtog/
7. If desire and the desirous were established as different, because of what could one understand them as co-existent?
8. /tha dad grub par ma gyur pas//de phyir lhan cig 'dod byed na//lhan cig rab tu grub pa'i phyir//tha dad nyid du yang 'dod dam/
8. If one asserts them to be co-existent because they are not established as different, then because they would be very much established as co-existent, would one not also have to assert them to be different?
9. /tha dad dngos po ma grub pas//lhan cig dngos po 'grub mi 'gyur//tha dad dngos po gang yod na//lhan cig dngos por 'dod par byed/
9. Since different things are not established, co-existent things are not established. If there existed any different things, one could assert them as co-existent things.
10. /de ltar 'dod chags chags pa dag//lhan cig lhan cig min mi 'grub//'dod
chags bzhin du chos rnams
10. In that way, desire and the desirous one are not established as co-existent or not co-existent. Like desire, all phenomena are not established as co-existent or not co-existent.
[Ts. 153 explains “all phenomena” to refer to hatred and the hater, stupidity and the confused one, and proceeds to reconstruct v.1 substituting “hatred” for “desire” etc.]
'dod chags dang chags pa brtag pa zhes bya ba ste rab tu byed pa drug pa'o //
7. Investigation of Birth, Abiding and Perishing
[Skt. title is “investigation of the compounded - samskrta”]
(Birth)
1. /gal te skye ba 'dus byas na/ /de la mtshan nyid gsum ldan 'gyur/ /ci ste skye ba 'dus ma byas/ /ji ltar 'dus byas mtshan nyid yin/
1. If birth were compounded, it would possess the three characteristics [of a compound]. If birth were uncompounded, how would it be a characteristic of a compound?
2. /skye la sogs gsum so so yis/ /'dus byas mtshan nyid bya bar ni/ /nus min gcig la dus gcig tu/ /'dus pa yang ni ji ltar rung/
2. The three such as birth cannot individually be that which characterises compounds. How is it possible for one at one time to be compounded [of all three]?
3. /skye dang gnas dang 'jig rnams la/ /'dus byas mtshan nyid gzhan zhig ni/ /gal te yod na thug med 'gyur/ /med na de dag 'dus byas min/
3. If birth, abiding and perishing had an other characteristic of being compounded, this would be endless. If not, they would not be compounded.
4. /skye ba'i skye bas rtsa ba yi/ /skye ba 'ba' zhig skyed par byed/ /rtsa ba'i skye bas skye ba yi/ /skye ba'ang skyed par byed pa yin/
4. The birth of birth gives birth to the root birth alone. The root birth also is that which gives birth to the birth of birth.
5. /gal te khyod kyi skye ba'i skyes/ /rtsa ba'i skye ba skyed byed na/ /khyod kyi rtsa bas ma bskyed des/ /de ni ji ltar skyed par byed/
5. If your birth of birth gives birth to the root birth, how does that which is not yet born from your root give birth to that [root birth]?
6. /gal te khyod kyi rtsa ba yis/ /bskyed pa de yis rtsa skyed na/ /des ma bskyed pa'i rtsa ba des/ /de ni ji ltar skyed par byed/
6. If that which is born from your root birth gives birth to the root, how does that root which is born from that give birth to that [from which it is born]?
7.
/gal te ma skyes pa de yis/ /de skyed pa ni byed nus na/ /khyod kyi skye
bzhin pa de yis/ /de skyed par ni 'dod la rag/
7. If that which has not been born is able to give birth to that, that of yours which is being born should be able to give birth to that.
[v. 4-7: This is a clear example of another hand interfering with the text. Not only is it incapable of being reset as poetry, it is incompatible with the style of the verses that precede and especially those that follow. Also cf. MMK 1: 7-9]
8. /ji ltar mar me rang dang gzhan/ /snang bar byed pa de bzhin du/ /skye ba'ang rang dang gzhan gyi dngos/ /gnyis ka skyed par byed pa yin/
8. Just as lamplight illuminates itself and others, likewise birth too gives birth to both itself and the thing of others.
[“itself and the thing of others” is the clumsy Tibetan form of svaparaatma, cf. svabhava / parabhava.]
9. /mar me dang ni gang dag na/ /de 'dug pa na mun pa med/ /mar mes ci zhig snang bar byed/ /mun pa sel bas snang byed yin/
9. Wherever lamplight is present there is no darkness. What does lamplight illuminate? It illuminates by dispelling darkness.
10. /gang tshe mar me skye bzhin pa/ /mun pa dang ni phrad med na/ /ji ltar mar me skye bzhin pas/ /mun pa sel bar byed pa yin/
10. If, when lamplight is being generated, it does not encounter darkness, how does the generation of lamplight dispel darkness?
11.
/mar me phrad pa med par yang/ /gal te mun pa sel byed na/ /'jig rten kun na
gnas pa'i mun/ /'di na gnas pa des sel 'gyur/
11. If darkness is dispelled even though it does not encounter lamplight, this [lamplight] dwelling here would eliminate the darkness that dwells in all the worlds.
12. /mar me* rang dang gzhan gyi dngos/ /gal te snang bar byed 'gyur na/ /mun pa'ang rang dang gzhan gyi dngos/ /sgrib par 'gyur bar the tshom med/
[Ts. *mes]
12. If lamplight illuminated itself and the thing of others, darkness too would without doubt obscure itself and the thing of others.
13. /skye ba 'di ni ma skyes pas/ /rang gi bdag nyid ji ltar skyed/ /ci ste skyes pas skyed byed na/ /skyes na ci zhig bskyed du yod/
13. How can unborn birth give birth to itself? If the born gives birth, when it has been born, what would be born?
14.
/skyes dang ma skyes skye bzhin pa/ /ji lta bur yang mi skyed pa/ /de ni
song dang ma song dang/ /bgom pas rnam par bshad pa yin/
14. The born and the unborn, the being born do not in any way give birth. That has been explained by the gone, not gone and going.
15. /gang tshe skye ba yod pa na/ /skye bzhin 'di 'byung med pa'i tshe
ji ltar skye la brten nas ni/ /skye bzhin
zhes ni brjod par bya/
15. When being born does not arise in what is born, then how can one say “[it is] being born in dependence on the born”?
16. /rten cing 'byung ba
gang yin pa/ /de ni ngo
16. Whatever is dependently arising, that is by nature pacified. Therefore, being born and what is born too are pacified.
[Ts. 174-6 gives a good summary of the identity of dependent arising and emptiness with citations, including (174): “Whoever sees dependent and relational arising sees the Dharma; whoever sees the Dharma sees the Buddha.” and (175) “What is born from conditions is unborn. By its very nature it has no birth. What is dependent on conditions is said to be empty. He who knows emptiness is conscientious (bag yod)”]
17. /gal te dngos po ma skyes pa/ /'ga' zhig gang na yod gyur na/ /de ni skye 'gyur dngos po de/ /med na ci zhig skye bar 'gyur/
17. If any unborn thing existed anywhere, on being born that [unborn] thing would not exist. If so, what would be born?
18. /gal te skye ba de yis ni/ /skye bzhin pa ni skyed byed na/ /skye ba de ni skye ba lta/ /gang zhig gis ni skyed par byed/
18. If that which has been born gives birth to what is being born, what [other thing] that has been born would be giving birth to that which has been born?
19. /gal te skye ba gzhan zhig gis/ /de skyed thug pa med par 'gyur/ /ci ste skye ba med skye na/ /thams cad de bzhin skye bar 'gyur/
19. If another [thing] that has been born gives birth [to it], this would be endless. If it is born without [another] which has been born [OR if it is born without being born], everything would be born like that [i.e. causelessly].
20. /re zhig yod dang med pa yang/ /skye bar rigs pa ma yin zhing/ /yod med nyid kyang ma yin zhes/ /gong du bstan pa nyid yin no/
20. Thus it is not reasonable for what exists or does not exist to be born. It has been shown above that there is no existent or non-existent.
21. /dngos po 'gag bzhin nyid la ni/ /skye ba 'thad par mi 'gyur ro/ /gang zhig 'gag bzhin ma yin pa/ /de ni dngos por mi 'thad do/
21. It is not tenable for a thing that is perishing to be born. It is not tenable for that which is not perishing to be a thing.
22. /dngos po gnas pa mi gnas te/ /dngos po mi gnas gnas pa min/ /gnas bzhin pa yang mi gnas te/ /ma skyes gang zhig gnas par 'gyur/
22. A thing that has remained does not remain. A thing that has not [yet] remained does not remain. That which is remaining also does not remain. What unborn [thing] can remain?
23. /dngos po 'gag bzhin nyid la ni/ /gnas pa 'thad par mi 'gyur ro/ /gang zhig 'gag bzhin ma yin pa/ /de ni dngos por mi 'thad do/
23. It is not possible for a thing that is perishing to remain. It is not possible for that which is not perishing to be a thing.
24. /dngos po thams cad dus
24. If all things at all times are aging and dying phenomena, what things are there which could remain without aging and dying?
25. /gnas pa gnas pa gzhan dang ni/ /de nyid kyis kyang gnas mi rigs/ /ji ltar skye ba rang dang ni/ /gzhan gyis bskyed pa ma yin bzhin/
25. It is not reasonable for
what remains to remain due to something else that remains or due to itself.
This is like how what has been born is not given birth
to by itself or another. [cf. v.18-19]
26.
/'gags pa 'gag par mi 'gyur te/ /ma 'gags pa yang 'gag mi 'gyur/ /'gag bzhin
pa yang de bzhin min/ /ma skyes gang zhig 'gag par 'gyur/
26. What has ceased does not cease. What has not ceased also does not cease. Likewise what is ceasing also does not. What unborn [thing] can cease? [cf. v. 22]
27. /re zhig dngos po gnas pa la/ /'gag pa 'thad par mi 'gyur ro/ /dngos po mi gnas pa la yang/ /'gag pa 'thad par mi 'gyur ro/
27. It is not possible for a thing which has remained to cease. It is also not possible for a thing which has not remained to cease.
[past tense “has remained” follows Skt. (K .175). Tib. and Ts. 183 could read: “It is not possible for a thing which remains to cease. It is also not possible for a thing which does not remain to cease.”]
28. /gnas skabs de yis gnas skabs ni/ /de nyid 'gag pa nyid mi 'gyur/ /gnas skabs gzhan gyis gnas skabs ni/ /gzhan yang 'gag pa nyid mi 'gyur/
28. A particular state [of something] does not cause that particular state itself to cease. Moreover, another particular state does not cause that particular state to cease.
[Ts. 184 illustrates this with the example of milk and curds (butter), i.e.: milk does not cause milk to cease, nor do curds cause milk to cease.]
29. /gang tshe chos rnams thams cad kyi/ /skye ba 'thad par mi 'gyur ba/ /de tshe chos rnams thams cad kyi/ /'gag pa 'thad par mi 'gyur ro/
29. When the birth of all phenomena is not possible, then the cessation of all phenomena is not possible.
30. /re zhig dngos po yod pa la/ /'gag pa 'thad par mi 'gyur ro/ /gcig nyid na ni dngos po dang/ /dngos po med pa 'thad pa med/
30. Cessation is not possible in an existent thing. Thingness and nothingness are not possible in one.
31.
/dngos po med par gyur pa la'ang/ /'gag pa 'thad par mi 'gyur ro/ /mgo gnyis
pa la ji ltar ni/ /gcad du med pa de bzhin no/
31. Cessation is not possible also in what is not a thing. This is similar to how there is no cutting off a second head. [i.e. a person cannot be beheaded twice]
32. /'gag pa rang gi bdag nyid kyis/ /yod min 'gag pa gzhan gyis min/ /ji ltar skye ba rang dang ni/ /gzhan gyis skyed pa ma yin bzhin/
32. Cessation does not exist by its own self, nor does cessation [exist] by something else. This is like how what has been born is not given birth to by itself or another [cf. 25]
33.
/skye dang gnas dang 'jig pa dag/ /ma grub phyir na 'dus byas med/ /'dus
byas rab tu ma grub pas/ /'dus ma byas ni ji ltar 'grub/
33. Because birth and remaining and perishing are not established, there is no conditioned. Because the conditioned is utterly unestablished, how can the unconditioned be established?
34.
/rmi lam ji bzhin sgyu ma bzhin/ /dri za'i grong khyer ji bzhin du/ /de
bzhin skye dang de bzhin gnas/ /de bzhin du ni 'jig pa gsungs/
34. Like a dream, like a magician’s illusion, like a city of gandharvas, likewise birth and likewise remaining, likewise perishing are taught.
skye ba dang gnas pa dang 'jig pa brtag pa zhes bya ba ste rab tu byed pa bdun pa'o//// /
8. Investigation of Act and Actor
(Actors)
1. /byed po yin par gyur pa de/ /las su gyur pa mi byed do/ /byed po ma yin gyur pa yang/ /las su ma gyur mi byed do/
1. One who exists as an actor does not do that which exists as an act. One who does not exist as an actor also does not do that which does not exist as an act.
2. /yin par gyur la bya ba med/ /byed po med pa'i las su'ang 'gyur/ /yin par gyur la bya ba med/ /las med byed pa por yang 'gyur/
2. One who exists has no activity; [something] would also exist as an act without an actor. One who exists has no activity; [something] would also exist as an actor without an act.
3.
/gal te byed por* ma gyur pa/ /las su ma gyur byed na ni/ /las la rgyu ni med
par 'gyur/ /byed pa po yang rgyu med 'gyur/
[*Lha. po]
3. If one who does not exist as an actor did that which does not exist as an act, the act would have no cause; the actor too would have no cause.
4. /rgyu med na ni 'bras bu dang/ /rgyu yang 'thad par mi 'gyur ro/ /de med na ni bya ba dang/ /byed pa po dang byed mi rigs/
4. If there were no cause, effect and cause would not be evident. If they were non-existent, activity and agent and doing would not be evident.
5.
/bya ba la sogs mi rigs na/ /chos dang chos min yod ma yin/ /chos dang chos min
med na ni/ /de las byung ba'i 'bras bu med/
5. If activity etc. did not appear, dharma and adharma would not be evident. If dharma and adharma did not exist, there would be no fruit that comes from them.
6. /'bras bu med na thar pa dang/ /mtho ris 'gyur pa'i lam mi 'thad/ /bya ba dag ni thams cad kyang/ /don med nyid du thal bar 'gyur/
6. If there were no fruit, the path of liberation and higher states would not be appropriate. Also it would follow that all activities are meaningless.
7. /byed pa por gyur ma gyur pa/ /gyur ma gyur de mi byed de/ /yin dang ma yin gyur cig* la/ /phan tshun 'gal bas** ga la yod/
[*Lha. gcig; **ba]
7. One who exists and does not exist as an actor does not do what exists and does not exist [as an act]. Since existence and non-existence are mutually contradictory in one [thing], where can they exist?
8.
/byed pa por ni gyur pa yis/ /ma gyur las ni mi byed de/ /ma gyur pas kyang
gyur mi byed/ /'dir yang skyon der thal bar 'gyur/
8. One who exists as an actor does not do an act which is not existent. One who does not exist [as an actor] also does not do what exists [as an act]. Here too faults will follow for one.
9. /byed pa por ni gyur pa dang/ /bcas pa las ni ma gyur dang/ /gyur ma gyur pa mi byed de/ /gtan tshigs gong du bstan phyir ro/
9. One who exists as an actor does not do what does not exist as an act and what neither exists or not [as an act], because of what was demonstrated by the proof above.
[Verses 9-11 are suspect. This degree of systematic nit-picking as well as the scholarly reference to “the proof above” seem out of character.]
10.
/byed pa por ni ma gyur pas*/ /las ni gyur dang bcas pa dang/ /gyur ma gyur pa
mi byed de/ /gtan tshigs gong du bstan phyir ro/
[*Lha. pa]
10. One who does not exist as an actor does not do what exists as an act and what neither exists or not [as an act], because of what was demonstrated by the proof above.
11.
/byed pa por gyur ma gyur ni/ /las su gyur dang ma gyur pa/ /mi byed 'di* yang
gtan tshigs ni/ /gong du bstan pas shes par bya/
[*Lha.Ts. ‘dir]