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hetuphala ca hi jagat
He answers:
4. The whole world is cause and effect;
prajapti vihya
apart from a conceptual imposition
anyo nsti kacid iha sattva|
there is no other being here,
) (
paramrthata kalpita| kalpitaca nsti|
kalpitamtraviaye kma iadravya sat na yujyate|
constructed as existing ultimately. It is the case that,
what is a construct, does not exist. It does not make
sense that the wished-for self-sufficiency is really
existent in the case of a mere construct.
,
pcchati| yadyevam, tarhi asml lokt ka paraloka
sakrmati| ha| asml lokt paraloka skmo'ur api
na sakrmati| atha ca
The student asks:
If it is so, then, who moves from this life to the next life?
He answers:
From this life to the next, not even a subtle atom moves.
On the other hand,
nyebhya eva ny dharm prabhavanti
dharmebhya||4||
From empty dharmas, empty dharmas come about.
tmtmyarahitebhyo dharmebhya
kleakarmkhyebhya pacahetubhya nyebhya
tmtmyarahit dukhatay kathit phalakalpit
ny sapta dharm prabhavanttyartha| tadyath
tmtmyarahits te nnyonya punar tmy| atha ca
svabhvato'ntmadharmebhya
svabhvato'ntmadharm prabhavanti| evam
avagantavyam iti jpitam ||4||
From dharmas bereft of a self or what belongs to a
self, being five empty causes called afflictions and
karma, seven dharmas, explained as suffering, construed
as effects, and empty, come about - this is the intended
sense. Bereft of a self or what belongs to a self is also
because they do not belong to one another. Thus, from
dharmas which are essentially selfless, essentially
selfless dharmas come about. One should understand
things in this way this is what is indicated. || 4 ||
-
atra svabhvato'ntmadharmebhya eva
svabhvato'ntmadharm prabhavanti ityatra ko
dnta| atrocyate
In this respect:
from dharmas, which are essentially selfless, essentially
selfless dharmas come about
what is the example of this? To this he says:
svdhyyadpamudrdarpaaghorkakntabjmlai|
5. Thinking of repetition, a lamp-flame, a seal, a mirror,
a sound, the light of the sun, a seed, and a gooseberry,
-
,
,
-
ebhyo dntebhya kalpitebhyo'pi
svabhvato'ntmanaca paralokasiddhir veditavy|
tadyath-gurumukhd uccarit yadi iya sakrmanti|
guruoccarits tadvirahit api syuriti na sakrmanti|
iyea proktam api nnyato'sti| ahetubhtatvt| yath
gurumukhd uccarit tath maraikacittam api|
vatkhyadoa syt paraloke na sakrama|
paraloko'pi nnyato bhavati| ahetudoasattvt| yath
guruoccritaheto iyeoccrita sa eva anyo v iti na
niretu akyate| tath maraacitta prattya
aupapattyaika cittam api tadeva tto'nyad v iti na
vaktu akyate| tath| yath pradpt pradpa, mukht
darpae pratibimbam utpadyate| mudrta
pratimudrotpadyate| arkakntd agni bjd
akuraphalni amlarast rasavat puna, abdt
pratirutka cotpadyate| te ca ta eva v tato'nye v iti na
jtu akyate| tath-
According to these examples it can be understood that
there can be establishment of the next life for
something essentially without a self, even when
originating from things which are constructs. It is as
follows:
If what is uttered by the teacher where to move into the
student, the teachers utterances should also exist
without the student; therefore, they do not move. On
the other hand, what is said by the student does not
come from something else: else, it would be without a
cause.
The last mind at death is just like the teachers
utterances. So that the fault of eternalism may not be
there, there is no movement. The next life also does not
come about from something else; otherwise, there
would be the flaw of its having no cause.
It is impossible to ascertain whether the utterance of the
student is the same or different than the utterance of
the teacher, which is its cause. In the very same way,
one cannot say whether the first mind at birth, which
arises in dependence upon the last mind and death, is
the same or different from that. Similarly:
From a lamp-flame arises another lamp-flame; from a
face, a reflected image arises in a mirror; from a seal the
seal-mark arises; from the light of the sun arises fire;
from a seed, sprouts and fruit arise; from the juice of a
gooseberry, a watery juice again arises; and, from a
sound an echo arises. It cannot be known whether the
first things are the same or different from the second.
skandhapratisandhir asakrama ca vidvadbhir
avadhryau||5||
In this way:
the learned should understand the joining and the
non-movement of the aggregates.
17 F 717E 17
97 @ 7
cq
tatra pacaskandh
rpavedansajsaskravijnkhy skandh|
te pratisandhir niiddha| hetor hi phalamanyad
utpadyate|
In this context, the five aggregates are the aggregates
called form, feeling, notion, compositional factors, and
consciousness. Their joining is denied: because, an
effect arises as different from the cause.
asmt lokt paraloka na ko'pi bhva skmo'pi
sakrmati| eva cakrabhramaa
bhrntivikalpavsanay samutpadyate| anta iti tu
viparyaya| tato nivartayitavyam|
anityadukhanyntmabhvn na nityabhvn
vymuhyt| asati vymohe na rga| asati rge na
dvea| asati dvee na karma karoti| asati karmai
nopdyate bhva| asaty updne na bhavam
abhisaskaroti| asati bhave na jti| asaty jtau na
kyacittayor dukha bhaveta| evam acintyt
taddhetupacakn nnyat phalam utpadyate| aya
moko veditavya| eva
vatoccheddidurdayo'pant bhavanti||5||
From this life to the next life, not even a very subtle
existent thing moves. In this way, the revolving of a
wheel arises due to the subtle influence of an erring
mental construct.
An extreme is a distortion: one should avoid it. One
should not be deluded and take as permanent things
which are impermanent, suffering, empty and selfless.
Once delusion is not there, there is no attachment.
When there is no attachment, there is no aversion.
When there is no aversion, one does not produce
karma. When there is no karma, one does not cling to
existence. When there is no clinging, one does not put
together the conditions for becoming. When there is no
becoming, there is no birth. When there is no birth,
there cannot be suffering of body or mind. In this way,
from those five causes not being possible objects of the
mind, no other effect arises: this should be understood
as liberation. Thus the wrong views of eternalism,
discontinuity and so forth, are removed. ||5||
-
atra dvau lokau bhavata-
ya uccheda prakalpayaty atiskme'pi vastuni|
prattyasambhavasyrtham avija sa na payati||6||
There are two verses about this:
6. One who misconstrues discontinuity even in
reference to a very subtle thing,
such ignorant person does not see the meaning of
dependent arising.
npaneyamata kicitprakepya npi kicana|
bhtaca bhtato dv bhtadar vimucyate||7||
7. Nothing here is to be removed, nor anything, should
be added;
what is should be seen as it is; one who sees what is, is
liberated.
crya ngrjunakta
prattyasamutpdahdayavykhyna samptam|
The Commentary on the Stanzas on the Heart of
Dependent Arising,
composed by Master Ngrjuna, is complete.